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 ... William Fenner ... Fenner, William, 1600-1640. 1643 Approx. 391 KB of XML-encoded text transcribed from 113 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A41128 Wing F700 ESTC R477 12495847 ocm 12495847 62503

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Early English books online. (EEBO-TCP ; phase 1, no. A41128) Transcribed from: (Early English Books Online ; image set 62503) Images scanned from microfilm: (Early English books, 1641-1700 ; 665:12) 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 ... William Fenner ... Fenner, William, 1600-1640. [12], 212 p. Printed by Roger Daniel ..., for John Rothwell ..., Cambridge [Cambridgeshire] : 1643. Reproduction of original in Cambridge University Library.

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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.

ACTS 24.16.

I exerciſe my ſelf to have alwayes a conſcience void of offenſe toward God and toward men.

CAMBRIDGE. Printed by Roger Daniel, Printer to the Univerſitie; For John Rothwell at the Sunne in Pauls church-yard. 1643.

To the Chriſtian Reader.

IT was the ſaying of Solon, That there were many good laws made, but there wanted one law to make us put all thoſe laws in execution:Ille verè Scripturas legit qui verba vertit in opera. The like may be ſaid concerning the books that are written now adayes, There are many good books written, but there wanteth one book to make us to put thoſe good books in practice. Such a book were worth writing, and worth reading. And I know no reaſon but that this book (if the Spirit of God write it in our hearts) may have this happie effect: For it is a book that will teach us how to get into the State of grace, and how to get and keep a good Conſcience. And whoſoever readeth a book with a good conſcience will make conſcience to practice what he readeth: For a good conſcience is, as Ariſtotle ſaith of Juſtice, 〈 in non-Latin alphabet 〉 a Synopſis and Epitome of all virtues: It is a 〈 in non-Latin alphabet 〉 ,à ſanandis omnibus morbis. Panacea to cure all ſoul-diſeaſes: It is 〈 in non-Latin alphabet 〉 a medicine to digeſt all book-ſurfetting.

There are foure ſorts of Conſciences: Some bad and unquiet, ſome bad and quiet, ſome good and unquiet, ſome good and quiet. For a conſcience to be bad and quiet is the worſt temper that can be: Better have a bad unquiet then a bad and quiet conſcience: better have a tormenting Tophet in the ſoul then a fools Paradiſe: The beſt frame of Conſcience is the good and quiet conſcience: This is a Laetitia bonae conſci ntiae paradiſus eſt anim rum, g udium angelorum hortus deliciarum, ager benedictionis, templ m Sol m m , aula Dei, habitaculum Spiritús ſancti, Bernard. Paradiſe upon earth, 〈 in non-Latin alphabet 〉 . a pr guſtation and prelibation of heaven, a manſion for the Trinitie to dwell in. Now this enſuing treatiſe will teach us how to purchaſe this precious jewel of a good and quiet conſcience. A treatiſe very neceſſary in theſe unconſcionable dayes, wherein moſt people make no conſcience to ſinne againſt conſcience; and ſome have ſinned ſo long againſt conſcience as that they have loſt all conſcience of ſinne. As Multi Chriſtianum nomen ad judicium habene non ad remedium. S. Auguſtine ſaith of the name of a Chriſtian, ſo may I ſay of conſcience, Multi conſcientiam habent, non ad remedium ſed ad judicium, Many have a conſcience for their condemnation and not for their ſalvatition. Conſcience Domus animae, Guil. Pariſienſ. it is the houſe of the ſoul: But this houſe lieth waſte and is much ruinated and decayed in theſe times, wherein Dum tempora ſuperiora cum noſtris comparo, dicere conſuevi plus illos conſcientiae, ſcientiae minus babuiſſe; nos contrà, ſcientiae plus, conſcientiae minus habere, Beza. never more ſcience but never leſſe conſcience. Conſcience Prejudicium judicii, Tertull. it is a private judgement-day before the publick day of judgement: And it is an ill preſage that moſt people will never ſtand upright in the court of heaven, becauſe they ſtand accuſed and condemned in the court of conſcience. Conſcience is Gods preacher in our boſomes: And it is a moſt certain rule; That that man that will not regard the preacher in his boſome will never regard the preacher in the pulpit. And the reaſon why the preacher in the pulpit doth no more good, is becauſe the preacher in the boſome is ſo much deſpiſed and neglected. And therefore I doubt not but this book (theſe motives conſidered) will be very acceptable to all thoſe that have or deſire to have a good and quiet conſcience. For as Unicuique liber eſt propria conſcientia; & ad hunc librum diſcutiendum & emendandum omnes alii invenli ſunt. S. Bernard moſt excellently ſaith, Every mans conſcience is his book; and all books are written to diſcover and amend the errours of the book of conſcience. Let thoſe that reade this book of cōſcience look into the book of their own conſcience, and amend all the faults of that book by this.

The reverend Authour of this book was a Miniſter very conſcientious, and one that had a great abilitie given him by God to preach unto and work upon the conſciences of people, to awaken the ſleepie conſcience, to inform the erroneous conſcience, to ſettle the doubtfull conſcience, and to comfort the wounded conſcience: his ſermons were all dipt in conſcience: And therefore a ſubject of Conſcience muſt needs be welcome from ſuch a preacher. It is true that this birth is Posthumum opus, and cometh out after the death of the Authour: But I hope it will be the more pleaſing, to revive the memory of him whoſe life and labours were deſervedly precious in the eſteem of Gods people. And if conſcience, though for a while blind, & dumbe, and ſeared, & put out of all office, will notwithſtanding at laſt be put into office, and made to ſee, ſpeak and feel, to the utter deſtruction of an impenitent ſinner; why may not a diſcourſe of Conſcience, though long ago preached, be ſuffered to revive and live for the ſalvation of thoſe that ſhall have grace to reade it aright? eſpecially conſidering that theſe ſermons were perfected by himſelf in his life time?

Much I could ſay in commendation of this worthie Divine, both in regard of his unweariſome pains in preaching, conſuming his own bodie to ſave the ſouls of others, as alſo of his learning and exemplarie pietie:Praelucendo pereo. but I forbear. All that I will ſay is this; They that fully knew him did love and reverence him: and if any did diſeſteem him, it was becauſe they did not fully know him. He is now a ſhining ſtarre in the firmamēt of heaven. And there are hundreds of people that will bleſſe God to all eternity for his pains. He needeth not our praiſes, but our imitation.

All that I deſire from you that reade this ſhort treatiſe is this, That ye would either get a good conſcience by the reading of this book, or bring a good conſcience to the reading of it. Labour to make an addition to the heavenly joyes of this faithfull ſervant of God by making this book a means to bring thy ſoul to thoſe heavenly joyes which are at Gods right hand for evermore: which are joyes unſpeakable and glorious, ſo great that, Tanta eſt dulcedo coeleſti gaudii, ut ſi una guttula difflueret in infernum, totam amaritudinem inferni abſorboret. as S. Auguſtine ſaith, If one drop of the joyes of heaven ſhould fall into hell, it would ſwallow up all the bitterneſſe of Hell. And that God would make you heirs of this joy, is the prayer of your ſoul-friend

EDM. C.
A Table of the Contents.
An Enquiry after a mans eſtate before God. Coloſſ. 4.8. WHat a mans eſtate before God is pag. 1 Miniſters are to enquire after the eſtate of their people 3 Every man is either in an eſtate of grace or ſinne 8 This estate may be known 11 Why every man ought to enquire after his own eſtate 14 Means whereby a man may come to know what estate he is in 15 Impediments which hinder this knowledge 18 Motives to be diligent in this enquirie 19
2. A treatiſe of Conſcience. Rom. 2.15. WHat conſcience is 21
I. Propoſition. There is in every man a conſcience 23 Why the Lord did plant a conſcience in every man 25
II. Propoſition. The light that conſcience acts by is knowledge 1. of Gods law; 28 The light that conſcience acts by is knowledge 2. of our ſelves. 28 The great neceſſity of knowledge 29
III. Propoſition. The office of conſcience is to bear witneſſe, accuſing or excuſing 33 1. Foure properties of this witneſſe-bearing It is 1. Supreme 34 2. Impartiall 35 3. Faithfull 36 4. Privie 37 2. The parts of this witneſſe-bearing: Its ſingle witneſſing 1. What we have done 38 2. What we intend to do ibid. 3. What is the bent of our hearts ibid. Its judiciall bearing witneſſe 42 1. About things to be done or omitted: Where are conſidered Its Office, 1. To judge 45 2. To counſel 46 Its Adjuncts: It is either 1. Illightned 51 2. Erroneus 56 3. Doubting 52 4. Scrupulous 58 5. Faithfull 63. or 6. Unfaithfull 69 2. About things alreadie done or omitted: and here alſo It is Office is, 1. To approve 77 2. To abſolve 78 3. To miſlike 79 4. To condemne 80 Its Affections: It is either 1. Tender 83 2. Sleepie ibid. 3. Benumbed 84, or 4. Seared 85 From all th ſe proceed two other Adjuncts; A quiet conſcience: concerning which is conſidered 1. What it is 87 2. How that in the godly differeth from that in the wicked 90 3. How to know whether we have it or no 100 Where is handled; Whether a child of God may fear death, and how farre 105 Whether a wicked man may be deſirous to die, and in what caſes 108 The great benefit of peace of conſcience 110 An unquiet conſcience What it is, and the cauſes of it 114 The degrees of it 117 The difference of it in the Godly and in the wicked 121 How a man may keep peace of conſcience 131 How it dependeth upon obedience 135 What manner of obedience that is which peace of conſcience dependeth upon? 139 What a man muſt do to be freed from a burdened and troubled conſcience 141 As conſcience beareth witneſſe of our actions ſo of our perſons 146 It can and doth inform every man what estate he is in 147 How it doth this 150 When it doth this 153 Why many nevertheleſſe are deluded about their eſtate 157 What a good conſcience ſoundly renewed is 162 What a weak and infirm good conſcience is 168
IV. Propoſition. The bond of conſcience is the law of God 175 1. The Primarie and ſupreme, is Gods word 177 Gods law bindeth the conſciences of the regenerate 184 2. The Secondarie and relative, others, or our ſelves 194 1. Others may bind our conſcience, as Magiſtrates, Superiours; and how farre ibid. 2. We may bind our own conſciences by lawfull vows and promiſes 207 What vows are unlawfull and not binding ibid. Of the vow made to God in baptiſme, how great it is, and how much to be regarded 209
An Enquiry after a mans Eſtate before God. COLOSS. 4.8.

Whom I have ſent unto you for the ſame purpoſe, that he may know your eſtate and comfort your hearts.

THE eſtate of a man before God is the relation that he ſtandeth in unto God,What a mans eſtate before God is. as God is the free fountain of all ſpirituall life and ſalvation, and the determiner of mens everlaſting conditions either in heaven or in hell: So that when we queſtion about a mans eſtate, we queſtion, Whether he be in Chriſt or not; Whether he have true grace yea, or no; Whether he be one of Gods children or no, or whether he be yet no better then a reprobate.

There be three things to be conſidered in this definition of every mans eſtate. Firſt, it is a relation unto God; not as a man is in himſelf, it may be rich, it may be poore in the world; but I ſpeak here as he is in relation towards God, Whether he be rich towards God, yea or no. I do not ſpeak as a man is in regard of others; it may be he is a father or a ſonne, a maſter or a ſervant, a king or a ſubject: but in relation to God, Whether Gods ſevant or no, Gods child or no. Salute Apelles, ſaith Paul; Rom. 16.1 and he telleth us in what eſtate Apelles was in before God, namely, in an eſtate of approbation, approved in Chriſt. And the ſame Apoſtle ſpeaketh on the contrary of the unconverted Gentiles, that they were ſtrangers from the life of God, Epheſ. 4.18, Epheſ. 4, 18. Secondly, As it is a relation unto God, ſo it is a ſtanding relation: That wherein he ſtandeth towards God, that is a mans eſtate before God. There is a difference between one that doth ſin and one that is in the ſtate of ſinne: A child of God may ſinne, but he is not in a ſtate of ſinne; you cannot call him a wicked man. So alſo there is difference between one that doeth ſome good actions and one that is in a good eſtate: A carnall man may do ſome good things, but he is not in a good eſtate. The eſtate of a man is a ſtanding thing, it is the relation that he ſtandeth in towards God. Thirdly, It is the relation that a man ſtandeth in towards God as he is the free fountain of ſpirituall life and ſalvation. It is not every ſtanding relation towards God: For a man may be conſidered in relation to God as a Creatour, and ſo the heavens and the earth and the very brute beaſts ſtand in relation to God as they are his creatures; but they have not this eſtate that we ſpeak of, which is a relation to God as the free giver of ſpirituall life and ſalvation (He is free, he may chooſe whether he will give it or no.) Now this is a mans eſtate, the relation he ſtandeth in unto God, Whether the Lord hath given him his ſaving grace, yea or no; ſpirituall life in Chriſt Jeſus, yea or no; title to heaven and ſalvation, yea or no? this is the meaning when we ſpeak of a mans eſtate. It is ſaid of Sodom, They were ſinners before God: that is they were in a bad eſtate, Gen. 13.13. a ſtate of ſinne. It is ſaid of Zachary and Eliſabeth, They were both righteous before God; that is, Luke 1.6. they were both in a very good ſtate.

All Chriſtians believe that there is a God: Obſerv. Miniſters are to enquire after the eſtate of their people.Reaſons. 1. It behoveth every one now to conſider in what eſtate he ſtandeth to his God. This is a great queſtion that we which are miniſters ought to demand of our people, to know their eſtates.

Firſt, becauſe we are ſhepherds, and are bound to look well how it ſtandeth with our flock. If we do not labour to know your eſtates, we can never look well to your ſouls. Conſider that place in the Proverbs, Prov. 27.23. Be diligent to know the ſtate of thy flock, and look well to thy herds. Where the wiſe man firſt requireth that we ſhould look well to our flocks, and then directeth us in the manner how, viz. by being diligent to know their eſtate how it ſtandeth with them.

Secondly, we are Gods labourers; and we muſt know in what eſtate our work ſtandeth: elſe we may labour and labour and all in vain; we may preach and exhort and call upon our people to heare and believe, and obey; and all this may ſtill be in vain, if we do not enquire in what eſtate they are. This is the reaſon why Paul could not forbear ſending and enquiring how it ſtood with the Theſſalonians,1. Theſſ. 3.5 in what eſtate they were in, how it went with their faith, whether they kept it or no, leſt the tempter had tempted them, and his labour ſhould have been in vain; for ſo it had been for all his preaching and teaching them if they had not been in a good eſtate: therefore he ſent to know.

3.Thirdly, we are to take the care and the charge of your ſouls: Now then how can we be quiet if we do not know in what eſtate your ſouls be? A good father cannot be at quiet if he do not know how it is with his children: How if they ſhould be ſick? how if undone? Oh it would comfort a good father to know his children to be in good caſe: But if it were otherwiſe with them, though it would grieve him much yet he had rather know it then not; for if he know it he can better tell what to do. So it was with the Apoſtle; his very bowells yerned upon the Philippians, Philip 2.19. Oh my poore people, thought he, I wonder what eſtate they be in. How if they totter? how if they miſcarry? how if the devil have tempted them to ſinne and to apostatize? how if they be in trouble of conſcience? He could never be at quiet till he knew their eſtate: I trust in the Lord Jeſus, ſaith he, to ſend Timotheus ſhortly unto you, that I alſo may be of good comfort when I know your estate. He had a great care of their ſouls, and therefore it would comfort his heart to know what eſtate they were in.

Fourthly, we are teachers, and therefore we muſt know the eſtate of our people: otherwiſe we are ignorant what doctrine to provide for them, what points to handle among them. Paul in this epiſtle to the Coloſſians, knowing onely their eſtate in the generall, delivereth abundance of generall precepts and exhortations unto them: he deſcribeth unto them the myſtery of Chriſt, admoniſheth them to continue ſtedfaſt therein, to embrace the preaching of the word, to beware of philoſophy and the vain traditions and ſophiſtry of men, to take heed of doting upon ceremonies, which are all ended in Chriſt, to ſet their affections on heaven, to mortifie the deeds of the fleſh, to put off the old man; he warneth them to be loving and humble: he biddeth wives do their duties to their husbands, and husbands to love their wives; children to obey their parents, and parents to encourage their children; ſervants to obey their maſters, and maſters to deal well with their ſervants; all to continue in prayer, watchfulneſſe, thanksgiving; to walk wiſely towards them that are without, to be carefull of godly & holy communication: Thus knowing their eſtate onely for the generall he teacheth them in generall, and therefore now he concludeth, as if he ſhould ſay, Col. 4.8. I ſpeak ſomewhat generally becauſe I do not know your eſtates in particular; and therefore I ſend to you Tychicus, a faithfull good minister, that he may learn your eſtates in particular, and deal with you anſwerably. It may be ſome of you want corroſives; it may be ſome of you want cordials; it may be ſome have need to be ſearched and humbled, ſome of you to be encouraged and comforted: I have ſent him to enquire into your eſtates in particular, that he may do accordingly. Whom I have ſent unto you for the ſame purpoſe, that he may know your estate and comfort your hearts.

The uſe of this is threefold.

Ʋſes. 1. Inſtruct. Firſt, for inſtruction. Hence we may ſee that a miniſter doeth but his duty when he enquireth into mens eſtates how they ſtand before God: It is not prying into other mens matters; it is not buſi-bodineſſe in other mens affairs; it is not a ſpirit of meddling: No, a iniſter doeth but his duty when he doeth it. How can a Phyſician apply true and proper phyſick unleſſe he enquire into the ſtate of mens bodies? Jer. 8.12. Now a miniſter is a phyſician to mens ſouls; and therefore he is to enquire of the ſtate of mens ſouls how they ſtand before God. They are men of Belial that ſay, What? must the minister know all? and, Can there be nothing done but the miniſter must heare of it? Theſe are very evil ſpeeches. The miniſter doeth but his duty when he is inquiſitive.

2. Reproof. The ſecond uſe may be for reproof. If it be the duty of a miniſter to enquire of mens eſtates before God, then thoſe people are too blame that will not make known their eſtates. What is the reaſon that ſo many men abide in a rotten eſtate, but becauſe they are loth to open truly and fully what they are to Gods miniſters? Nay many are like them in the prophet, Iſai. 30.10. who ſay to the ſeers, See not. They would not have Gods miniſters ſee what they do, nor ſee what they are. I confeſſe there be ſome that will open ſomething about their eſtates, but not all they know by themſelves: They keep in the main; like ſome fooliſh clients who miſinform their Counſel, making their caſe better then indeed it is, and ſo their cauſe miſcarrieth: So ſome keep in that which would give moſt light to judge of their eſtates: But this ought not ſo to be. I can tell you an example of one that being troubled about his eſtate before God, and ſome miniſters being by, Oh, ſaith he, I will tell you all that I know of my ſelf; I'le not hide a ſyllable from you: and if I be yet no better then a wretch, I beſeech you tell me plainly that I am ſo; and if I be in Christ, I beſeech you prove it plainly unto me. This man took a right courſe, and thereby through Gods mercy came in a little ſpace to the aſſurance of his own bleſſed eſtate and condition.

Thirdly, for exhortation.3. Exhortation. Let Gods miniſters know of your eſtates, that they may be able to ſpeak to you accordingly. By this means they may ſpeak words in due ſeaſon, and like wiſe houſe-holders give every one his portion. If you had but a cut finger, would not you be glad to have the right plaſtre? and if you had a burning fever, would you not deſire the right remedy? how much more in curing the ſickneſſe of the ſoul?

Now from the text it ſelf without any cutting up of the words we may gather foure propoſitions: 1. That there is an eſtate that every man is in, either an eſtate of grace or an eſtate of ſinne. 2. That this ſtate may be known. 3. That every man ſhould be willing to have his eſtate examined, that it may be known whether it be good or no. 4. That a man can never have true comfort till it be known that he is in a good eſtate.

1. For the firſt,1. Obſerv. That there is an eſtate that every one is in, either of grace or ſin; See this in Simon Magus: Acts 8.23. I perceive, ſaith S. Peter, thou art in the gall of bitterneſſe and in the bond of iniquity. See, he telleth him what eſtate he was in, viz. a very bad eſtate, in a deſperate and damnable condition. In this ſtate of ſin and miſery are all they that are not renewed by Chriſt Jeſus. And for the other ſee an example, Rom. 16.7. Rom. 16.7. Salute Rufus choſen in the Lord: The text there telleth us what eſtate he was in, a very good eſtate; He was a man in Chriſt, a choiſe man, that is, a man in the ſtate of grace and ſalvation. In this eſtate are all they that are called and ſanctified and made new creatures unto God. Every man is in one of the two eſtates: there is no middle eſtate which is neither the one nor the other, but in one of theſe two are all the whole world. The reaſon is, 1. From everlaſting the world was divided onely into two ranks, either Elect or Reprobates. 2. Here in this life the world is divided onely into two companies either Godly or Ungodlie. Matth. 25.32.3. At the day of judgement the Lord will divide the whole world onely into two ſorts, either Sheep or Goats.

2. Prop. E e •• ion ma be k own.II. For the ſecond propoſition, This eſtate may be known: Eſpecially every man may come to the knowledge of his own eſtate before God. I do not ſay that every man may know whether he be elect or reprobate: yet this I ſay too, That a godly ſoul may know that it is elected to life. The Apoſtle exhorteth all that are godly to give diligence to make their election ſure, 2. Pet. 1.10. He that atteineth to that faith which the Apoſtle calleth the faith of Gods elect, Titus 1.1. and receiveth the word of God, as Paul ſaith the Theſſalonians did, and thence concludeth they were choſen of God, 1. Theſſ. 1.4, 5. he may attein to much aſſurance of his election. But though a godly man may know he is elected of God, yet for reprobation the caſe is not alike: 1. Becauſe ungodlineſſe is not alwayes joyned with perſeverance. 2. Beſides, God hath many reaſons why he doth not reveal mens reprobation unto them: They would then be outragious in evil, deſperate in wickedneſſe; there could be no order or government in humane life: Beſides that, the form of Chriſts adminiſtration of his kingdome could not be ſo as it now is: for Chriſt hath bid his miniſters preach the Goſpel to every creature, to whole pariſhes and towns, and except none: Chriſt will not tell his miniſters which be reprobates and which not, that they may preach unto all, and labour to work upon every ſoul; and there is none in a pariſh but the miniſter muſt look upon him as one who may be ſaved: Chriſt will not tell his people which be reprobates, that they may look upon every one as one that may be wonne to the faith for any thing they know: Chriſt will not tell the reprobates themſelves that they are reprobates, that every one of them may come to the uſe of the means; How do they know but they may find grace? yea and the Lord doth ſeriouſly call them; and it is their fault if they obey not. It is Gods infinite mercy, that election, which is ſuch a comfortable point, may be revealed to Gods children; and that reprobation, which is ſo intolerable and bitter, is not revealed to the reprobate. Nevertheleſſe let me adde, That ſome particular men have known their own reprobation, as Cain and Judas,Shrewd ſignes of it. &c. And there be ſhrewd ſignes of it: (I do not ſpeak it as though I meant to perſwade any man that he is one, but onely that he may take heed of them.)

1. Malicing the known truth is a very ſhrewd ſigne: As, when men know that godlineſſe is pleaſing to God, and yet they hate a man for it; when men know the miniſter is commanded to rebuke ſinne, and yet they will ſpite him for ſo doing: this is a very ſhrewd ſigne. Paul perſecuted the truth; but yet, ſaith he, I obteined mercy, becauſe I did it ignorantly, 1. Tim. 1.13. intimating that if he had done it againſt knowledge he had been in danger to have found no mercy. And therefore ye that mock and hate thoſe wayes which God hath commanded, I beſeech you, take heed leſt ye ſin unpardonably.

2. Abſolute apoſtaſie is a ſhrewd ſigne too of reprobation: When men have been very forward in the profeſſion of the truth, and fall totally away and prove miſerably profane, as the Apoſtle, ſheweth, Heb. 6.6.

3. Finall impenitency. This is an infallible ſigne of reprobation, when a man liveth in ſin, dieth in ſin, & goeth away without repentance. Luke 13.3. Except ye repent ye ſhall all likewiſe periſh. There be many of us have ſtood out long in impenitency; let us take heed leſt if we ſtay any longer we fall upon this great evil.

I return to the point:That a man may know his eſtate, proved. A man may come to the knowledge of his own eſtate before God. I do not mean, Whether he be in the ſtate of election or reprobation: but he may know, Whether he be in the ſtate of ſalvation or damnation, that is, Whether he be in the way that leadeth to heaven or hell, Whether he be in ſuch a caſe that if he die now he ſhall be ſaved or not ſaved: Every man may thus know in what eſtate he is;

Becauſe the word of God ſheweth a man this: Reaſons 1. 1. John 3.8. As for example, He that committeth ſinne is of the devil. Mark; the Apoſtle telleth us what eſtate that man is in that liveth in ſinne, in a very bad eſtate. So on the contrary;1. John 3.3. He that hath this hope purgeth himſelf. Mark; the Apoſtle telleth us what eſtate that man is in who purgeth himſelf; he is in a very good eſtate, in a ſtate of true hope in Chriſt. And ſo 1. Cor. 6.10. the Apoſtle nameth divers who are not in the ſtate of ſalvation but of damnation: if they die in ſuch caſe they cannot inherit the kingdome of heaven. So that if a man will but ſearch the word, and believe that God doth ſay true, he may know his eſtate.

II.2. Without this knowledge a man cannot have an accuſing or an excuſing conſcience in reſpect of his eſtate: but men may have, yea many men have, a conſcience accuſing them of being in a very bad eſtate; and many men have an excuſing conſcience that plainly doth witneſſe that they are in a very good and gracious eſtate. I and my people are wicked, Exod. 9.27. ſaith Pharaoh. His conſcience did accuſe him of being in a bad eſtate. I am holy, Pſal. 86.2. ſaith David; I am thy ſervant. His conſcience told him he was in the ſtate of grace. So that ye need not go farre to know what eſtate you are in: there is that in your boſome that can decide the matter.

III.3. Men cannot deſire nor flie f o an unknown eſtate: But men are commanded to flie from a bad eſtate, and ſeek out a good one: Therefore they may know the one and the other. O generation of vipers, Matth. 3.7, 8, who hath warned you to flie from the wrath to come? Bring forth therefore fruits meet for repentance, ſaith John to the Phariſees. He ſuppoſeth theſe men might eaſily know that they were in a very bad eſtate, or elſe how could he ſay thus unto them?

Before I come to the Uſes let us conſider theſe three things: 1. That every man living is born in a very bad eſtate. We all know it well; but oh that we would conſider it! Eph. 2.3. We are all by nature children of wrath. Now here lieth the queſtion, When did we change our eſtates? We are in the ſame ſtate of damnation wherein we were born except we are come out of it. I ſay, here lieth the queſtion, Whether we are come out of it or no, whether we have mended our eſtate. 2. Conſider that the greateſt part of the world never mend their eſtates: But as they were born in a curſed eſtate, ſo they live and die in it. And I ſpeak not this of heathen onely; but alas! how many in the viſible church do ſo? How many were there in the church of Philippi whom the Apoſtle could not think of without weeping when he conſidered in what eſtate they were. Phil. 3.17. So in the church of Corinth, not many wiſe,1. Cor. 1.26. not many rich, not many noble called; but commonly the meaneſt in the eye of the world were in the beſt eſtate towards God. Nay more then ſo; Many of them who ſeek to get into a good eſtate miſſe of it and periſh. See, Luke 13.24. Strive to enter in at the ſtrait gate: Mark; it's a ſtrait gate, and letteth but few in: for many ſhall ſeek to enter in and ſhall not be able. Here and there a few even where the conſtant miniſtery is. 3.3. Conſider that it is a marvellous hard thing to paſſe from ſtate unto ſtate, from a bad to a good eſtate. There is a very vaſt gulf between the ſtate of ſinne and the ſtate of grace, and it is marvellous hard to paſſe it. Theſe things premiſed, the Uſes follow.

1. This point may be many wayes uſefull: Ʋſe 1. Of Inſtruction. Firſt, for inſtruction. If God hath made it poſſible unto us to find out what eſtate every one of us is in, then ſure he would have us go about it and enquire after it.It is every mans duty to enquire after his eſtate. God might have left us to periſh in our naturall blindneſſe, never to have known in what caſe we had been untill we were paſt recovery. Firſt, we are all wanderers from God and from the wayes of peace, and therefore God might juſtly have ſuffered us for ever to have wandred, and never to have been able to find out whether we had been right or wrong. Secondly, God hath dealt ſo with ſome: He hath ſuffered ſome to go on all their dayes blindfold to hell. Thus the Lord dealt with the ſcribes and Phariſees; Ma t . 15.14. Let them alone, ſaith he, they be blind leaders of the blind: and if the blind lead the blind, they will both fall into the ditch. Ye ſee the Lord hath dealt ſo with ſome; and it is his mercy he hath not dealt ſo with us. Sith God hath made it poſſible for us to know, it is our duty to enquire after it: And that yet further for theſe reaſons: Reaſons 2. Cor. 13.5.1. Firſt, becauſe the Lord commandeth it: Examine your own ſelves whether ye be in the faith; prove your ſelves: know ye not your own ſelves, how that Jeſus Chriſt is in you, except ye be reprobates? Where ye ſee the Apoſtle commandeth the duty of ſelf-triall: And conſider how he preſſeth it upon us: 1. Do ye not know what eſtate you are in? then examine and enquire. 2 Do ye think ye are in a good eſtate? look ye prove it, and be ſure ye be not in an errour. Do ye object ye do not know, neither can ye know? No? then your eſtate is very bad: find out ſome good tokens in you, except ye be reprobates. This command makes it a clear duty. 2. But a ſecond reaſon to prove it our duty to enquire what eſtate we are in, is, becauſe without the knowledge thereof we can never have any true peace in our conſciences: The conſcience muſt needs be without peace ſo long as we are ignorant of what eſtate we are in: Rom. 5.1. Being justified by faith we have peace with God through our Lord Jeſus Chriſt. Firſt the Apoſtle ſheweth their eſtate; they were in a ſtate of justification: and from the knowledge thereof they had peace. We are bound to get true peace to our conſciences; Oh, what a lamentable maze are vve in till our conſciences have peace! and this they cannot have untill vve are fully acquainted in vvhat caſe vve ſtand before God: Jo . 22.21. Acquaint thy ſelf with God, and be at peace. 3. Thirdly, vve can never be fit for any duty of Gods vvorſhip as long as vve knovv not vvhat eſtate vve are in: We can never be fit for any holy duty, to heare, pray, receive the ſacrament: Let a man examine himſelf, 1. Cor. 11.28. and ſo let him eat, &c. Firſt he muſt examine in vvhat eſtate he is before he can be fit for that high ſervice. So for repentance: Lam. 3, 40. Let us ſearch and try our wayes, and turn again to the Lord: firſt find our ſelves in an ill eſtate, and then return. So for joy; It is a duty to rejoyce in the Lord: But vve are never fit for rejoycing till vve have proved vvhat eſtate vve are in: Ga . 6.4. Let every man prove his own work; ſo ſhall he have rejoycing. We can never be fit for any duty untill vve knovv in vvhat eſtate vve are in, becauſe every duty varieth according as the eſtate of every man is. To inſtance in prayer; He that is not in the ſtate of grace muſt pray one vvay, and he that is in the ſtate of ſalvation muſt pray another vvay: the one that he may be converted and brought home to God; the other, that he may be ſtrengthened and encreaſed in grace. And ſo for the duty of hearing, &c.

The ſecond uſe is for direction; Ʋſe. 2. Of Direction. to let us underſtand by vvhat means vve may knovv vvhat eſtate vve are in. There be foure means to know this.

1. By our outward and inward actions.Means to know what eſtate we are in. I do not ſay, by our outward actions: For a man may be in the ſtate of hypocriſie, and yet his outward actions may be good. Neither do I ſay by our inward actions alone: For a man may be in the ſtate of ſelf-deceit, and yet ſay his heart is good and his meaning and mind good. But I ſay, by them both put together. Our Saviour ſetteth it out by a tree; Matth. 7.17. Every good tree bringeth forth good fruit: but a corrupt tree bringeth forth corrupt fruit. So if the heart bringeth forth the fruit of righteouſneſſe joy in good things patience, meekneſſe, gentleneſſe, love, obedience, godly converſation, &c. theſe evidence a good eſtate: but if the heart bringeth forth deadneſſe, earthlineſſe, impatience, evil converſation, &c, theſe are corrupt fruits and ſignes of a very bad eſtate. 2. Ye may know what eſtates ye are in by your inclinations and diſpoſitions, from whence theſe actions proceed. Pſal. 119.112. Are your hearts inclined heavenward and God-ward, as Davids? are ye bent to holineſſe and ſelf-deniall, &c. as a bow is bent to ſhoot the arrow? This is a ſigne of a good eſtate: as 1. Chron. 22.19. there is ſpeech of ſetting the heart to ſeek God. Ye know when a man will do a thing indeed, we ſay he is ſet on't. It may be ye do ſome good duties, make ſome fair offers of ſeeking God; but are your hearts ſet on't? or are they ſet on the world and inclined earth-vvard? The inclinations of every creature in the vvorld do ever ſhevv vvhat the creature is. Hovv do vve knovv that a ſtone is heavy? Becauſe it inclineth dovvnvvard. Hovv do vve knovv a man is cholerick? Becauſe he is inclined unto vvrath. So a mans eſtate may be knovvn by his conſtant inclination either to good or evil. 3. One may knovv vvhat eſtate he is in by that reflexive act which is proper onely to man. There is an act in mans ſoul (vve call it a reflex act) vvhich no creature hath but onely man, vvhereby he can perceive vvhat himſelf is and doeth. When a man thinketh or ſpeaketh, he can reflect upon himſelf, and perceive vvhat he thinketh or ſpeaketh: vvhen he prayeth, he can reflect upon his ovvn heart, and perceive hovv it carrieth it ſelf all along in his prayers. I ſay, no creature in the vvorld hath in it this reflexive act but onely man. The fire burneth, but it cannot reflect upon its ovvn burning: Oculus non videt ſe videre, The eye ſeeth, but it doth not ſee that it doth ſee; that is, That creature doth not perceive vvhat it doeth vvhen it ſeeth. But every man hath this reflexive act in him, vvhereby he is privie to vvhat himſelf thinketh, doeth, is. None knoweth the things of a man, 1. Cor. 2.11. ſave the ſpirit of a man that is in him. This is the reaſon vvhy ſome knovv not vvhat eſtate they are in, becauſe they choke their ovvn ſpirit and hoodwink their conſciences. Thine ovvn heart knovveth hovv it is vvith thee, and vvould faithfully tell thee if thou vvouldſt enquire of it and hearken unto it. Search vvith Gods candle, and thou mayſt eaſily find vvhat is in thee. The ſpirit of a man is the candle of the Lord, Prov. 20 27. ſearching all the inward parts of the belly. 4. Ye may knovv vvhat eſtate ye are in by a certain kind of feeling. As there is a kind of bodily feeling vvhereby every man knovveth the eſtate of his body whether he be ſick or in health, ſo there is a ſpirituall feeling. Luke 24.32. The tvvo diſciples did feel their hearts burn: Eph. 4.19. Paul did feel a great combat in him betvveen the fleſh and the ſpirit: So if men be covetous and vvorldly, they may feel it. Yet indeed ſome men be paſt feeling: Their caſe is the vvorſe becauſe they cannot feel hovv bad it is: But for the moſt, they may eaſily feel what their eſtate is.

Ʋſe 3. Impediments. The third uſe is, to ſhevv you the impediments that hinder this knovvledge. If you vvould attein to knovv vvhat eſtate you are in, then remove the impediments; vvhich are 1. Vain thoughts. Men vvho are in a ſtate of ſinne and vvrath, yet have many vain thoughts lodging within them keeping them from knowing it: God is mercifull; and Chriſt died for ſinners; and, There be worſe ſinners then they; why ſhould they think ſo ill of themſelves? and, they may be better all in good time: Theſe vain thoughts hoodvvink their eyes that they cannot ſee their eſtate, nor reſolve that it is ſo dangerous as indeed it is. Jer. 4.14. O Jeruſalem, waſh thy heart from wickedneſſe: how long ſhall theſe vain thoughts lodge within thee? They were in a very bad eſtate; and yet they had ſuch vain thoughts that they could not ſee it. 2. Preſumption is another impediment. Men pray, and heare, and do other good duties, and ſo take all to be well without ſerious examining. This was the caſe of the Laodicean people: Rev. 3.17. They thought they had that in them which they had not, and that their eſtate was good, when it was nothing ſo. 3 Another let are the Cares of this life: Whereby the heart is ſo occupied that it doth not find time to ſearch its own eſtate. Luke 21.34 Therefore our Saviour ſaith, Take heed that your hearts be not overcharged with the cares of this life, lest that day come upon you unawares; intimating that theſe cares are great lets from conſidering our eſtates. 4. Another let is an Evil conſcience, which affrighteth a man ſo ſoon as he beginneth to ſtirre, and maketh him afraid to go on to look ſoundly into his eſtate. John 3.20. He that doeth evil hateth the light. 5. Another let is Ignorance. Rom. 3.11. There is none that underſtandeth, none that ſe keth after God. Mark; they did not ſeek in what caſe they ſtood before God becauſe they did not underſtand. 6. Another let is Spirituall ſloth and ſluggiſhneſſe of heart. Men cannot endure to take pains with their own hearts till they have made out a true judgement in what caſe they are; They begin and quickly give over; and ſo for want of diligence and pains-taking make nothing ſure.

The laſt uſe is for exhortation; Ʋſe 4. Of Exhortation. That all men would beſtirre themſelves and ſet in earneſt upon this enquirie, That we may every one know in what ſtate we ſtand.

1. Conſider, this is an enquiry about our ſouls. We enquire about our outward man, about the eſtate of our bodyes, and vvorldly affairs, &c. oh, let us not neglect this main enquiry, Am I in Christ, yea or no? Am I a new creature, yea or no? Doth my ſoul live to God or no?

2. Conſider, this is a queſtion about our everlaſting eſtate. We can never have comfort untill we have put this out of queſtion: and therefore this is a queſtion which all queſtions muſt give way unto. If ye be not in Chriſt, ye had need lay aſide all and look about it onely. Hovv can men eat, drink, ſleep, &c. ſith the wrath of God abideth upon all unbelievers? Methinks our ſouls ſhould take no content, do nothing elſe but faint after Chriſt, untill we know our intereſt in him. I ſay again, This is the grand enquiry, that buſineſſe which all buſineſſes muſt give place unto. Oh, the ſloth of our ſouls! Let us in time awake and rouſe them up, and never reſt untill we know our own eſtate to be good before God, that ſo our hearts may have comfort, and that with God.

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 conſcience; which will ſhew us what eſtate we are in before God. I deſire to handle it common-place-wiſe: And firſt I will tell you in brief what the conſcience of every man is. I ſay, of every man: For Angels and devils have a conſcience too: ye may ſee it in the ſpeech of the Angel to John when John would have worſhipped him, I am thy fellow-ſervant, ſaith he,Rev. 19.10 ſee thou do it not. Mark; He had a conſcience that could ſay, I am a ſervant, and therefore muſt not take worſhip to me. So for the devils: When our Saviour bade them come forth of the poſſeſſed, they ſay,Matth. 8.29. Art thou come to torment us before our time. See; they had a conſcience that told them there would be a time when they ſhould be further tormented. But I am not to ſpeak of ſuch conſciences, but of the conſcience of man. Now the conſcience of man is the judgement of man upon himſelf as he is ſubject to Gods judgement. Divines uſe to expreſſe it 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 enſuing treatiſe, Rom. 2.15.

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

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

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

4. That the office and duty of conſcience is to bear witneſſe either with our ſelves or againſt our ſelves, accuſing or excuſing our ſelves or actions. [bearing witneſſe, and their thoughts accuſing or excuſing one another.] I begin with 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 bearing 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; Our rejoycing is this, 2. Cor. 1.12. the teſtimony of our conſcience. There is a conſcience in wicked men: their mind and conſcience is defiled. Tit. 1.15. As it is impoſſible the fire ſhould be without heat, ſo it is impoſſible that any man ſhould be without a conſcience. Indeed we uſe to ſay, Such an one hath no conſcience: but 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 tvventy years before; yet they could not vvear it out.

2. No violence nor force is able to ſuppreſſe conſcience but that one day or other it will ſhew it ſelf. What made Judas go and carry back the money that he betrayed our Saviour for, and alſo to cry out, I have ſinned, but conſcience? No queſtion but he laboured to ſuppreſſe it; but he could not.

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

4. No muſick, mirth, or jovializing can charm conſcience, but it vvill play the devil to a vvretched ſoul for all that. What vvas the evil ſpirit of melancholy 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 vvorm 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 vvill appear, and ſhevv plainly, that it vvas preſent vvith them every moment of their lives, and privie to all their thoughts and all their vvayes, and ſet before them all the things that they have done. Be men never ſo ſecure and ſenſeleſſe, and ſeared for the preſent, conſcience vvill break out either firſt or laſt: Either here or in hell it vvill appear to every man, That he hath and ever had a conſcience.

Novv the reaſons vvhy the Lord did plant a conſcience in every man living are, Reaſons 1. Becauſe the Lord is a very righteous Judge:1. And as he commandeth earthly judges not to judge vvithout vvitneſſe: ſo he himſelf vvill not judge vvithout vvitneſſe, 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 mercifull.2. We are vvonderous forgetfull and mindleſſe of God and of our ovvn ſouls, and have need to be quickned up to our duties: therefore the Lord hath given every one of us a conſcience to be a continuall monitour. Sometime vve forget to pray, and then conſcience putteth us in mind to go to God: ſometime vve are dull in the duty, and conſcience is as a prick to quicken us. Sometime our paſſions are diſtempered, and then conſcience checketh and commandeth us to bridle them. We ſhould never be kept in any order if it vvere not for conſcience: Therefore hath the Lord in mercy given us a conſcience.

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

Secondly, Ʋſe. 2. this condemneth ſuch as go about to ſuppreſſe conſcience: Their conſcience maketh them melancholick and lumpiſh now and then, and they go about to ſhake it off. Alas! why do ye 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 ſo cloſe that a man may as ſoon ſhake off himſelf as his conſcience. And indeed his conſcience is himſelf:1. Cor. 11.28. Let a man examine himſelf, verſe 13. that is, his conſcience. Judge in your ſelves, that is, Judge in your conſciences.

Ʋſe 3. Thirdly, this confuteth that drunken opinion, That conſcience is nothing but a preſent fit of melancholy. No; It cauſeth it may be the preſent melancholick fit, but it is not it. Conſcience is a ſtanding power in a man that is evermore with him, and will evermore judge him and condemne him if he be guiltie before God. It will be with him when his dumpiſh fit is over. Let him laugh and be merry; yet conſcience lies at the bottome of all, and will ſpoyl all the mirth. Prov. 14.13. Let the drunkard be never ſo joviall; I will not believe but conſcience 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 there is a conſcience lieth at the bottome and telleth him he is rotten for all this. Gen. 4.5. You may ſee this in Cain: He had been at a good duty, ſacrificing to the Lord; but his countenance fell when he 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 are not the perſons to whom the bleſſing of theſe ordinances belong.

Laſtly, Ʋſe 4. this may be for exhortation to the godly; That they would conſider this, that they have ever a conſcience within them; and that therefore they would labour alwayes to keep it void of offence: which was Pauls exerciſe, Acts 24.16. Take head you offend 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 you offend them not, becauſe they are ever 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, nor alwayes with your wives, nor alwayes with your parents or maſters; there is a time when you muſt part: but conſcience and you will never part: Therefore labour to keep it void of offence. And thus much of the firſt propoſition There is in every man a conſcience.

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

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

1. The knowledge of Gods law. To know Gods will what is good, what is bad; wha 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 o ſalvation: but all the world have ſome meaſure of knowledge, whereby they may gather tha there is a God, and that he ought to be worſhipped and obeyed, and that he hath powe over life and death. All the world have knowledge in ſome meaſure what is good and what is not, what is to be done and what not, what is according to conſcience and what not: All the world have this knowledge in ſome 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. If there were not ſome light in this behalf, ſome knowledge of the law of 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 conſcience of David go by: I was upright before God, ſaith his conſcience,Pſal. 18.23. and I kept my ſelf from mine own iniquitie. His conſcience had a light whereby he knew what he did. Secondly, ye ſhall find this in wicked men. This light the conſcience of Achan went by: I have ſinned against the Lord God of Iſrael, Joſh. 7.20. and thus and thus have I done.

Theſe are the two lights that every mans 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 as he ſhould yea or no. Now theſe two lights 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 yeare, and yet conſcience could not trouble him nor condemne him of ſinne unleſſe he knew the law, That God hath forbid drunkenneſſe. And ſo the ſwearer. And ſo evil words and bad thoughts conſcience cannot accuſe for, unleſſe there be ſo much light as to know they are forbidden. And therefore Divines do all ſay that the Syntereſis is neceſſarie to the exerciſe of conſcience. The Syntereſis is this: When a man keeps in his mind the knowledge 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 kept in mind conſcience cannot work. And therefore when we would ſtirre a mans conſcience, we appeal to his knowledge; Know you not that the unrighteous ſhall not inherit the kingdome of God? 1. Cor. 6.9. As if he had ſaid, Your own conſciences may condemne 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 Gods word, which ſheweth that which nature ſheweth, and much more clearly, and teacheth many things more which nature cannot teach: And hence the conſcience of the illightned condemneth for ſuch things as the naturall conſcience never ſtirreth about.

Secondly, the knowledge of our ſelves is needfull; elſe conſcience cannot act neither. Though we know what Gods law requireth and what not, what is good and what not, yet unleſſe we know whether we go with it or againſt it, conſcience cannot accuſe nor excuſe. As for example; A cloſe hypocrite, he knoweth well enough that the Lord hath condemned hypocriſie, and that hypocrites muſt have their portion in hell: yet if he do not know himſelf to be an hypocrite, his conſcience can never condemne him for being one. And therefore both theſe knowledges are neceſſary, as vvell the knovvledge of a mans ſelf as of Gods lavv. Many vvho had a hand in crucifying our Saviour, ſinned grievouſly; yet they ſinned not againſt knovvledge, becauſe they knevv not vvhat they did: Father, forgive them, Luke 23.34. they know not what they do.

Thirdly, It is a contradiction to ſay a blind conſcience in act. The conſcience cannot be blind and yet actually condemne. Indeed the conſcience it ſelf may be blind, but it can never act and be blind: If it truly accuſe or excuſe it muſt have ſome light. It is true, it may erroneouſly excuſe or accuſe, and yet have no true light: Seeming light is enough to do that: ſeeming knovvledge is enough to make conſcience erroneouſly excuſe: As they vvho killed the Apoſtles,John 16.2. their conſciences excuſed them, and told them they did God good ſervice: they ſeemed to knovv it vvas good ſervice to God, and therefore their conſciences excuſed them, &c. Thus ye ſee that the light that conſcience vvorketh by is knovvledge.

The uſe of this point is firſt, Ʋſe 1. to let us ſee the infinite neceſſity of knovvledge. As good have no conſcience at all as conſcience vvithout knowledge: for it cannot act and perform its office. This is the reaſon vvhy ſo many thouſands go on in their ſinnes vvithout repentance, becauſe being ignorant they have no conſcience to prick them thereunto: as Jer. 8.6. No man repenteth him of his wickedneſſe, ſaying, What have I done? Why, vvhat vvas the reaſon that conſcience did not prick them, and ſay, This thou haſt done and that, Thus ye have rebelled, &c? The text anſwereth in the next verſe, My people know not the judgement of the Lord. The stork knoweth her time, and the turtle, and the ſwallow; but my people do not know their duties.

Ʋſe 2. Another uſe is, to exhort us that we would labour to perfect the light of conſcience, that it may be able to guide us and direct us unto heaven. Our conſcience hath knowledge enough by the light of nature to make us inexcuſable, and to clear the juſtice of God though he ſhould damne us for ever: but there muſt be a greater light then that, that muſt guide us to heaven. O let us pray to Chriſt the true light to ſet up this light in us, that we may never be at a loſſe in our way to happineſſe, never ſtep out of the right path but our conſcience may be able to put us in again, never go ſlowly but our conſcience may ſpurre us on faſter; that our conſcience may not be like the ſnuff of a candle in a ſocket, that flameth up now and then, and then is dark again, and again it flameth out and is dark again: A man may ſee his book by it, but he cannot ſee to reade; he may ſee his pen and ink by it, but he cannot ſee to write; a woman may ſee her needle and cloth by it, but ſhe cannot ſee to work: ſo it is with ſome mens conſciences: Their light is ſo dimme that they can ſee the duties, but they cannot ſee to do them; they can ſee the commandments of God, but they cannot ſee to obey them. O labour to perfect the light of your conſciences, that ye may ſee to walk by them. And thus 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 them was this, The bond that bindeth conſcience is Gods law: But I will now a little alter the method, and make the other which was propounded laſt to be the third in the handling; and it is this,

Propoſition III. The 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. Not onely his regiſter-book that ſhall be opened at the day of judgement, wherein is ſet down our thoughts, words and deeds; but it is a preacher alſo to tell us our duty both towards God and towards man: yea, it is a powerfull preacher; it exhorteth, urgeth, provoketh: yea, the moſt powerfull preacher that can be; it will cauſe the ſtouteſt and ſtubborneſt heart under heaven to quake now and then; it will never let us alone till it have brought us either to God or to the devil. Conſcience is joyned in commiſſion with Gods own 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, to bear witneſſe: My conſcience beareth me witneſſe, Rom. 9.5. 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.

Foure Properties of Conſcience. The properties that are given unto conſcience in the diſcharge of its office are foure: 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 condemne us, yet if our own conſciences do not, we need not fear: And ſo on the contrary, if conſcience do condemne 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 e tried by it. If conſcience do acc ſe and condemne 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 condemne us, we may be confident to ſtand before all the judges and kings in the vvorld, yea, we may have confidence towards God, ſaith the text. And as conſcience is ſupreme in bearing of witneſſe, ſo alſo it is ſupreme in commanding. All the commands of it are powerfull and ſupreme: it will not be ſlighted: it bindeth kings and princes: Nay, though God himſelf command the contrary, yet can we not diſobey conſcience without ſinne. By this it appeareth, that when conſcience doth witneſſe its witneſſe is ſupreme; when conſcience commandeth, its command is ſupreme.

2. Conſcience as it is ſupreme in witneſſing or commanding ſo it is impartiall in judging. It reſpecteth no perſons, no eſtates, but accuſeth the richeſt as well as the pooreſt, the greateſt as well as the meaneſt. It made great Belſhazzar ſo to quake that the joynts of his loyns were looſed, and his knees ſmote one againſt another, Dan. 5.6. It made great Felix to tremble to heare Paul ſpeak of righteouſneſſe and of judgement. Felix thought to ſcare Paul; but conſcience ſcared Felix. So on the other ſide, it is impartiall in excuſing. It will give evidence of the good works of the pooreſt in the world as well as of the wealthieſt. Art thou never ſo mean? thy conſcience will be as ready to excuſe thee if thou haſt done well, as if thou wert the greateſt. It is impartiall in its office: Others, it may be, dare not or will not accuſe, but conſcience ſpareth none, no not it ſelf: Though its accuſations do load and burden and torment it ſelf, yet it will do its office.

3. Conſcience alſo is faithfull in its office and ſincere. It alwaies ſpeaketh of us as it thinketh: It may be deceived and miſtaken for a time, but it never ſpeaketh contrary to what it thinketh: It is a faithfull and ſincere witneſſe of our thoughts, words, actions, and courſes, whether they be good or evil, ſo farre as it is illightned by Gods word. It ever giveth evidence aright; it never flattereth nor condemneth any without a cauſe: It is a faithfull and a very upright witneſſe. Others may diſſemble with us, 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. Jo n 2.4. He that ſaith I know him, and keepeth not his commandment , 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 condemne 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; Ʋſe. Seeing conſcience is ſo ſupreme, ſo impartiall, ſo ſaithfull, ſo privy, we ſhould take heed how we do any thing that might give it advantage againſt us. If we were to appear before an earthly judge to anſwer for our behaviour, and ſhould have a companion preſent continually with us, marking every thing in us, telling us of every fault, and witneſſing it againſt 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, ſetting down whatever we do amiſſe, checking us for it for the preſent, and one day accuſing us before God and ſetting all things in order before our faces; Oh how ſhould we then labour to get into Chriſt Jeſus, that our conſciences may be purged in his bloud, and ſtudy all our life long to keep peace and friendſhip with them. Wo be to them who live in their ſinne ! They will need no other witneſſe to come againſt them to condemne them for ever but this witneſſe conſcience which lieth continually in their boſomes.

This I have ſpoken for the office of conſcience, which is to bear witneſſe either with us or againſt us: Now the parts of this bearing witneſſe are, firſt, its ſingle witneſſing; ſecondly, its judiciall witneſſing. By ſingle bearing witneſſe I mean that conſcience beareth witneſſe what we have done, and what we do, and what we intend to do, and what we are: By judiciall bearing witneſſe I mean that con cience doth paſſe ſentence on the ſame whether it be good or evil, whether it be concerning the action or the perſon.

Firſt, therefore of the ſingle bearing witneſſe of conſcience:Of Conſciences ſingle bearing witneſſe. And that is about three things: 1. What we have done; 2. What we intend to do; 3. What is the frame and bent of our heart.

1. It beareth witneſſe what we have done; what in our childhood, what in our youth, what in ou riper age, what openly, what ſecretly. Thoſe things which ſeem to be forgotten conſcience will remember them to us: Like a writing in marble, though it may be filled and choked with duſt and covered with rubbiſh, yet when that is done away, and the ſtone ſvvept clean, then the vvriting vvill appear legible; ſo though mens deeds may for the preſent ſeem to be forgotten, yet they are vvritten in their hearts vvith a pen of iron and the point of a diamond, as Origen obſerveth upon Jer. 17.1. Novv the thoughts and care of this life put them out of our minds; but the time vvill come vvhen all vvorldly buſineſſe ſhall ceaſe, and the onely buſineſſe ſhall be to look into the records of conſcience. We uſe to ſay, Conſcience hath a very good memory. The chief buttler had forgot his promiſe unto Joſeph; but his conſcience remembred him of 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: Judg. 1.7. As I have done ſo God hath requited me, 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 bout it. Mark; thoſe very thoughts will conſcience bring forth and teſtifie what they were. Heare the Apoſtle; in that day God ſhall judge the ſecrets of men, &c. Rom. 2.16. 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 counſellours. Conſcience bare witneſſe to the falſe teachers in Chriſts time, that they affected vain glory and the praiſe of men more then the praiſe 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.

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

Anſw. Who can know it? That is, 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 his own heart? or may know the chief bent of his own ſoul. David in a particular deceit was ignorant: Pſal. 30.6. I ſaid in my proſperitie, I ſhall never be moved, never diſtruſt God more, never be diſquieted in my mind more. He was deceived in that particular; but he knew very well the generall and chief bent of his heart, that it was truly ſet upon God and upon holineſſe. 2. It is true, many men take it that their hearts are ſet upon God when they are not: but what is the reaſon? Not becauſe they do not or may not know the contrary, that they love the world moſt: but becauſe they will not know it, they are unwilling to believe it, they are loth to have any bad conceit of themſelves. So that when Jeremy ſaith, The heart is deceitfull above all things: who can know it? his meaning is, What carnall man can abide to know the worſt of himſelf? 3. It is not becauſe they know it not, but becauſe they will not heare the teſtimony of conſcience: but when it telleth them truly how the caſe is with them, they gather all the rotten and broken pieces of arguments together to ſtop the mouth of conſcience, and to perſwade themſelves to think well of themſelves. 4. Men ſeem not to know their own hearts, not becauſe they do not know what they are, but becauſe they are ignorant of Gods law whereby they ſhould judge of themſelves. They know their hearts are ſet on the world, and that the bent and frame of their affections are placed on earthly things: but they hope an under-affection to God will be accepted, to love God in the ſecond place will ſerve the turn. They know they are carnall; but they hope ſuch carnality may be in a man and yet he be right.

Yea, but a mans heart may ſay on the contrary ſide, Ob. 2. that he loveth the world more then he loveth God when he doth not: how then doth conſcience bear right witneſſe? I anſwer,

This ariſeth either from the ſtrength of corruption and weakneſſe of grace: Anſw. We look into our ſelves, and ſee our corruptions violent, and our love to God ſmall; and ſo we are deceived, not ſeeing the radicall power of this love of God, which in regard of its virtue 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.

Ʋſe 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 accuſeth of while mercy may be had, before God himſelf cometh and joyneth with conſcience to condemne for ever.

Ʋſe 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 things againſt him, yet his conſcience witneſſed that he had been eyes to the blind, and feet to the lame, he had fed the hungry and clothed the naked and comforted the fathe leſſe. There is not a good thing that ever we do but conſcience will afford us the ſweetneſſe and comfort of it in our toubles: Remember, O Lord, ſaith Hezekiah, Iſai. 38 3. that I have walked before thee in truth and with a perfect heart.

2. The judic all bearing witneſſe of conſcience.We have ſpoken of conſciences ſingle bearing witneſſe: Now followeth its judiciall bearing witneſſe; which is when it paſſeth ſentence upon on the morall of our actions, whether they be good or evil, whether bleſſed or curſed. This is performed by a Logicall diſcourſe, by way of reaſoning on this manner, The word ſaith, Whoever looketh on a woman to lust after her hath committed adulterie in his heart: That is the ſyntereſis. Now the aſſumption; But I have had wanton eyes and luſtfull lookings after a woman: That is the ſingle bearing witneſſe of conſcience. Therefore I have committed adultery in my heart: That is the judiciary ſentence of conſcience which it paſſeth on a mans ſelf. So again; Whoſoever crucifieth the fleſh with the affections and luſts, he is in Chriſt: But, ſaith conſcience, I crucifie the fleſh with its affections and luſts; Therefore I am in Chriſt. Though there be not the form of this diſcourſe in our conſciences, yet there is the force of it: for when conſcience doth judicially witneſſe againſt any man or for any man, it doth it by the word, and proceedeth in the way which is propounded.

The uſe of this is, Firſt for comfort to the godly, Ʋſe 1. who may hence gather the aſſurance of their ſalvation from the rule of Gods word and the witneſſe of their conſcience that they walk by this rule. The word ſaith, Matth. 5.6. He that hungreth and thirſteth after righteouſneſſe ſhall be filled;1. P t. 1.01. He that doeth theſe things ſhall never fall, &c. Get the rule of your hearts and lives to meet and ye have what ye deſire. O what infinite mercy is this to all godly ſouls, that the Lord hath planted this conſcience in their boſomes, that they need not go farre for their comfort: their own conſciences and the rule may preach it to them.

Ʋ e. 2.Secondly, The wicked on the other ſide, if they continue as they are, may hence gather arguments for their own damnation. If the rule and conſcience might be heard they would ſpeak bitter things againſt them, and give a fearfull ſentence on them. It may be they can ſmother their conſciences now for a time; but they will one day reade them a fearfull lecture. I ſpeak not 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.

Ʋſe 3.Thirdly, this may ſerve for inſtruction. No matter what opinions men have of us in the world: The queſtion is, What is the judgement of our own conſciences upon us? It may be thou art taken for a man of great knowledge and a forward man in godlineſſe; it may be the godly dare not judge otherwiſe of thee: but the queſtion is, What is the judgement of conſcience? Doth not thy conſcience tell thee thou art but a proud fool, conceited of thy knowledge, and loveſt 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?2. Cor. 1.12. The teſtimoniall of conſcience is above all teſtimonials in the world: all the good opinions of the world are not worth a ruſh without this: If conſcien •• can ſay that in our wayes we ſeek to pleaſe God, and allow not our ſelves in any evil vvay, this teſtimony is full and ſatisfactory, and onely this.

Yet further concerning this judiciall vvitneſſe of conſcience: It is either about things to be done or omitted, or things already done or omitted. The judiciall vvitneſſe of conſcience about things to be done or omitted is double: 1. To judge out of Gods lavv vvhether it be good or evil; 2, To counſel out of our ovvn judgements either to do it or forbear it according as the nature of the action is: If it be good, conſcience vvill counſel us to do it; if bad, to forbear it. The judiciall vvitneſſe of conſcience about things already done is fourefold: 1. To approve; 2. To abſolve; 3. To miſlike; 4. To condemne. I begin vvith the firſt, the judiciall vvitneſſe of conſcience about things to be done or omitted: vvhere I ſhall conſider, firſt, the Office of conſcience in this behalf, viz. 1. To judge, 2. To counſel: and then the Adjuncts of conſcience in diſcharging this office.

1. Conſcience judgeth of the thing to be done,1. Conſcience judgeth. vvhether it be good or evil, lavvfull or unlavvfull. As vve trie the vveight of gold by a pair of balances, ſo conſcience trieth all our actions by Gods vvord. It is the oracle of God: As the Jevvs vvent to Gods oracle to enquire of the Lord, ſo our conſcience is Gods oracle to enquire of and to determine of things whether they be good or evil: It is a judge in the boſome. When the queſtion in Corinth was, whether women ſhould be uncovered when they pray, the Apoſtle ſendeth them to conſcience for judgement,1. Cor. 11.13. Judge in your ſelves, ſaith he whether it be comely or no; that is. Put it to the judgement of your own conſciences. So ſay the diſciples to the Jews, Whether it be better to obey God or man, judge ye; Put it to your own conſciences. Thus ye ſee it is the office of conſcience to judge of an action to be done whether it be good or bad, lawfull or unlawfull.

2. Conſcience counſelleth.2. The ſecond office of conſcience is to counſel for the doing of that which is good and forbearing of that which is evil. This is that faithfull friend in our boſome, that voyce within us and behind us ſaying, This is the way; walk in it. Iſai 30.21. Mark the words there; ye ſee theſe two offices of conſcience. This is the way; there is the judgement of conſcience: and walk in it; there is the counſel of conſcience. Nay, conſcience doth not onely give good counſel, but if it have leave it will bring arguments to perſwade to follow it: it will tell us the thing is well-pleaſing to God, of good report, that which will bring peace to our hearts. And ſo on the contrary, if it be evil, conſcience will counſell 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,1. Sam. 24.10 and preſt him from it by a ſtrong argument, O he is the Lords Anointed. It was conſcience that withheld Joſeph from yielding to the enticings of his miſtreſſe, 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, Should ſuch a man as I flie? Nehem. 6.11. And if one argument will not ſerve, conſcience will uſe more.

The uſe of this may be firſt for Inſtruction. Ʋſe 1. 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 diſſwading 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, Object. Whether a mere naturall man can avoid ſinne for conſcience ſake.

I anſwer, That this expreſſion, Anſw. 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. P t. 2.19. and Peter ſpeaketh of ſuffering wrong for conſcience ſake. Or ſecondly, for conſcience ſake, that is, when conſcience it ſelf inforced by ſcar compelleth one to do a thing or not to do it: As we ſay, My conſcience will not ſuffer me. Thus carnall men come to church for conſcience ſake, and pray for conſcience ſake, &c. that is, Their conſcience driveth them to theſe duties, and will not be quiet without they perform them.

Ʋſe 2.Secondly, Sith a mere naturall man may have a conſcience ſtirring him up to good as well as the truly godly, it will not be amiſſe to give you the difference. The difference is in three things; 1. A godly mans conſcience ſiniteth him and ſtirreth him very kindly, ſo that he melteth before God. When David had numbred the people, the text ſaith,1 Sam. 24.10. his heart ſmote him. The word ſignifieth, it ſmote him kindly, gave him a loving blow, made him ſpread forth himſelf before God. A wicked mans conſcience giveth him a dead blow, a churliſh and ſullen blow. 2. A godly mans conſcience ſtirreth him reciprocally: He ſtirreth up his conſcience, and his conſcience ſtirreth up him; he ſpeaketh to his conſcience, and his conſcience ſpeaketh to him: The ſtirring is reciprocall. Pſal. 4.4. Commune with your hearts. What haſt thou done, O my ſoul? Thus and thus have I done, ſaith the ſoul. Whereas a wicked mans conſcience ſpeaketh to him, but he cannot endure to ſpeak to his conſcience: his conſcience ſtirreth him, but he hath no will to ſtirre his conſcience; nay, he doth all he can to keep it quiet: But the godly as his conſcience ſmiteth him ſo he ſmiteth upon his conſcience: I ſmote upon my thigh, ſaith Ephraim. Jer. 31.19. The godly, when conſcience ſtirreth them, they ſtirre it and provoke it to ſpeak out all it hath to ſay. Commune with your own heart, and be ſtill: They are ſtill to give it full audience, and call upon it to ſpeak on; What hast thou more to ſay, Conſcience? 3. A godly mans conſcience ſtirreth him to good; and he is reſolved to go to the utmoſt of what conſcience ſtirreth him unto: that with Job, Job. 27.6. his conſcience may not reproch him all his dayes for not following it: Whereas it is otherwiſe with the wicked.

3. The third uſe is this; Ʋſe 3. 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, ſaith Salomon, Prov. 19.20. 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 no where 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 counſel giveſt thou?

Ʋſe 4.4. The fourth uſe is to reprove the cuſtome of moſt men, who with Ahab refuſe the counſel of that one true wholeſome prophet, and have foure hundred other counſellours who will give counſel as they would have it: They regard not this good Michaiah; they ſlight the counſel of conſcience; their luſts and their carnall reaſon and fleſh and bloud are their counſellours; The counſel of conſcience, they ſay, is not good at this time, as he ſaid of Achitophels: They will heare conſcience at another time, but not now. But take heed; for if you reject the counſel of conſcience, it is becauſe the Lord hath a purpoſe to deſtroy you.

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

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

Of the former ſort are foure: 1. An illightened conſcience. 2. An erroneous conſcience. 3. A doubting conſcience. 4. A ſcrupulous conſcience.

Of the latter ſort are two: 1. A faithfull conſcience. 2. An unfaithfull conſcience.

Firſt,1. An illightened conſcience. the illightened conſcience is ſuch a conſcience as is in it ſelf rightly informed by Gods law, and doth direct and judge aright in matters both concerning our generall and particular calling, both towards God and towards man. And this illightened conſcience is a great bleſſing of God: 1. becauſe it is the proper effect of the law of God; 2. becauſe it is a very great advantage to a man in the whole courſe of his life when a mans conſcience is illightened to direct him in every caſe what he is to do.

If an illightened conſcience be ſo great a bleſſing, Ʋſe 1. then be thankfull to God for it if ye have it, and uſe it as a bleſſing. Some have it, and uſe it not as a bleſſing: The devils have it as a curſe; many vvicked men have it as a curſe: It maketh their ſinnes the greater. Like as a colour, the more light ſhineth upon it the greater it is green is more green, and white is more white, and red more red, &c. So it is with ſinne: the more light thy conſcience hath the greater is thy ſinne; thy drunkenneſſe is more heinous, and thy ſwearing and the like, by how much committed againſt more light. Oh therefore make uſe of the light of thy conſcience, as David did: Thy word is a lump unto my feet, and a light unto my paths. Pſal. 119.105. What follovveth? I have ſworn, and I will perform it, to keep thy righteous judgements. Mark; when his conſcience was illightened, he bound himſelf to follow the directions thereof.

2. Is an illightened conſcience ſuch a bleſſing? Ʋſe 2. O labour to get it; be not without it for a vvorld. Thou wert better walk blindfold over narrovv bridges and planks, better vvalk in the dark through a place full of downfalls and marlpits, then walk without a conſcience illightened. He who walketh in the 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 knovveſt not vvhat caſe thou mayſt be in, vvhat 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.

2. An erroneous conſcience.SEcondly, an erroneous conſcience is, vvhen conſcience not underſtanding Gods lavv, or miſapplying it, doth judge amiſſe and direct amiſſe. So Joſephs conſcience for a while was in an errour when Mary was found vvith 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 informed him. There is a queſtion here raiſed by Divines, Queſt. and it is, Whether we ought to follow conſcience erring or no? A queſtion very neceſſary to be handled, partly becauſe of mens ignorance in this kind, and partly becauſe of the frequency of the caſe. I anſwer thus;

Firſt, Anſw. vve muſt not obey conſcience erring or counſelling to that vvhich is evil; For our errour of conſcience doth not make the tranſgreſſion of the lavv to be no ſinne; though an erroneous conſcience lead us to tranſgreſſe it. 1. Becauſe the lavv of God is above conſcience; and therefore the commandment of Gods lavv ſtandeth in full force though conſcience command contrary to it. Suppoſe a man ſhould think in his conſcience he might not take an oath though never ſo lawfully called thereunto by the magiſtrate and in never ſo neceſſary a caſe, when as the word of God commandeth us to ſwear in truth, in righteouſneſſe, and in judgement; I muſt follow the commandment of God rather then conſcience, becauſe Gods law is above conſcience. 2. Becauſe if I follovv my conſcience vvhen it is in an errour, I offend not onely againſt Gods lavv but I offend alſo my conſcience: For though for the preſent while conſcience is erroneous it doth not take offenſe, yet vvhen it cometh to ſee its ovvn errour then it will. Therefore this is our firſt anſvver, We muſt not obey conſcience erring, or counſelling to that which is evil. If our conſcience ſhould counſel us to tell a lie to help our neighbour, that is evil and againſt Gods lavv; and therefore if in doing it vve do obey conſcience, vve ſinne.

Secondly vve anſwer,2. That an erroneous conſcience vvhatever it commandeth (though the lavv of God commandeth the clean contrary) yet vve cannot diſobey it vvithout ſinne. For this is a conſtant rule, We alwayes ſinne vvhen vve diſobey conſcience: If conſcience erre not, then in diſobeying it vve ſinne double, againſt the law and againſt conſcience: if conſcience do erre and vve diſobey it, vve ſinne too; for though vve do not ſinne againſt the lavv, yet vve ſinne againſt conſcience, and ſo againſt the lavv too; not as though vve vvere bound to obey conſcience vvhen it erreth, and yet vve ſinne if vve diſobey it.

3.Thirdly, Albeit it be alvvayes a ſinne to diſobey conſcience though it erre, yet it is not alvvayes a ſinne to obey conſcience when it erreth. Let us conſider three propoſitions, and you ſhall ſee vvhat I mean. Firſt, If conſcience think that to be commanded which is abſolutely forbidden, or that to be forbidden vvhich is expreſſely commanded, then vve ſinne vvhich ſide ſoever we take: As if an ignorant man thinks in his conſcience that he is bound to pray to Saints departed, which thing the Lord hath expreſſely forbidden: if this man do pray unto Saints, he ſinneth, becauſe the Lord hath expreſſely forbid him to do it; if he do not pray unto Saints, he ſinneth too, becauſe his conſcience telleth him he is commanded to pray unto them. The ſecond propoſition is this, If conſcience hold a thing indifferent 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 o ght 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.

The uſe of this is, I. Ʋſe 1. To let us ſee vvhat a ſacred ſovereigne thing a mans conſcience is. It is alvvayes a ſinne to diſobey conſcience vvhether it erre or no, as it is alvvayes 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 invvard and our inſeparable guide; vve can never come by any direction but by conſcience; vve 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 vve break a commandment through the loyns of a ſinne, vvhen vve go againſt conſcience. Ajax light upon a beaſt and ſlevv it: his conſcience thought verily it vvas a man; Kill it not, ſaith conſcience, it is a man: he goeth againſt his conſcience and killeth it. His conſcience here vvas in an errour, yet he as truly guilty of murder before God as if he had indeed ſlain a man, becauſe he ſlevv a man through the loyns of this beaſt: His bloudy mind looked at a man, and ſmote at a man, and ſlevv a man. So vvhen 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 alvvayes a ſinne to go againſt it erre or not erre: and if it be a ſinne to go againſt conſcience vvhen it erreth, vvhat a ſinne is it to go againſt it vvhen it doth not erre?

Ʋſe 2.II. This may ſerve for a vvord of exhortation, to exhort men to bevvare leſt they ſinne againſt conſcience; eſpecially vvhen conſcience is in the right. Conſcience is as Gods face in a man: when conſcience looketh on thee, the Lord looketh on thee. It is true, the Lord looketh on thee alvvayes: but thou mayeſt ſee the Lords looking upon thee vvhen conſcience looketh on thee: And therefore thou never ſinneſt againſt conſcience but thou provokeſt the Lord to his face, Iſa. 65.3. vvhen not onely God ſeeth thee but thou ſeeſt him. Thy conſcience ſhevveth thee the Lord; it preſenteth God before thine eyes, commanding or forbidding, Wilt thou do the evil now? Wilt thou omit the good duty now? When conſcience findeth fault thou doſt novv provoke the Lord to his face. If it be ſuch a ſinne to ſinne againſt conſcience in an errour, it is much more a ſinne to ſinne againſt conſcience it being in the right. Thus much of a conſcience erring.

III. A doubting conſcience.

3. A doubting conſcience.A Doubting conſcience is ſuch a conſcience as ſo hangeth in ſuſpenſe that it knoweth not which way to take: it knoweth not which is the ſinne and which not. If it goes this way to work, It may be I ſhall ſinne, ſaith conſcience: if that way, It may be I ſhall ſinne too, ſaith conſcience. Such a man ſinneth which way ſoever he taketh. The reaſon is this, becauſe he doubteth. He that doubteth is condemned if he eat, Rom. 14.23. ſaith the Apoſtle: for whatſoever is not of faith is ſinne. Suppoſe a man doubteth whether it be lawfull for him to do ſuch a thing, and doubteth alſo whether he may lawfully omit the doing it; in ſuch a caſe whether he do it or not do it he ſinneth, becauſe both wayes he doubteth. Yet here theſe rules are very uſefull.

1. Rule; Rule 1. When conſcience doubteth on the one part and is reſolved on the other, we muſt refuſe the doubting part and take that wherein we are certain and ſure. As for example; When 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 family 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.

2. Rule 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 is 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 juſtifie his refuſall. And ſo much alſo of a doubting conſcience.

IV. A ſcrupulous conſcience.

4 A ſcrupulous conſcience.THe difference between a doubting conſcience and a ſcrupulous conſcience is this; A doubtfull conſcience hangeth in ſuſpenſe, and doubteth which is the ſinne and which is lawfull; but a ſcrupulous conſcience inclineth to the lawfulneſſe of the thing to be done, but yet not without many doubts and ſcruples, becauſe of ſome difficulties which it hath heard of, and which it knoweth not how to anſwer or reſolve. The rule which here we muſt go by is this, When we incline to the lawfulneſſe of the thing, we ſhould labour to ſuppreſſe all difficulties and ambiguities which cauſe us to doubt. The Apoſtle includeth this rule in that word fully; Let every man be fully perſwaded in his heart: Get all difficulties removed, all ſtumblings, and ſtickings, and hoverings, and ſcruples taken away.

But how if that cannot be done? Quest. hovv if vve cannot get all ſcruples removed?

If that cannot be done, Anſw. then it is lavvfull to follovv conſcience notvvithſtanding the doubts and ſcruples of it. Obſerve that place vvell, Deut. 13.1, &c. Deut. 13.1, 2, 3, 4. the Lord commandeth if a falſe prophet ſhould come amongſt them to dravv them from the truth, and ſhould ſhevv a ſigne or miracle to confirm his doctrine, and the ſigne ſhould come to paſſe (vvhich might put doubts and ſcruples into their conſciences) nevertheleſſe conſcience inclining to the truth they are bound to ſtand to that: for theſe doubts and ſcruples do not argue a vvant of faith, but onely a vveakneſſe of it.

I. Ʋſe 1. This ſhevveth vvhat need vve have to labour to have our conſciences rightly informed. It is a comfortable thing for a Chriſtian to have his conſcience ſo fully illightened as that he can vvithout doubting or ſcruple diſcharge the duties both of his generall and particular calling: And it is a great diſturbance to a Chriſtians mind, vvhen his conſcience is ſo vveak and ignorant that he cannot perform his duties vvithout doubts and ſcruples vvhether he is right or no, eſpecially in matters of greateſt moment. It is a great miſery to have our conſciences blind, vvhich ſhould be our guides, and vvhich it is a ſinne to diſobey. This is the reaſon vvhy S. 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 vvhat to do, vvhat to hold, vvhat to follovv: I ſay, it is a lamentable miſerie, that many vvho have follovved the directions of conſcience, ſhould by it be led to death and damnation, to do things contrary to Gods vvord. What a miſery vvas it for the Jevvs to have zeal and not according to knovvledge? &c.

Ʋſe 2. Prov. 29.1. Means to get knowledge.II. This ſhould teach us to uſe the means truly to inform conſcience. Without knowledge the heart is not good; that is, it is moſt profane. There be three means to get knovvledge. 1. Let us pray unto God that he vvould open our underſtandings;1. that as he hath given us conſciences to guide us, ſo alſo he vvould 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 nto 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 true knowledge and right underſtanding: and therefore let us ſeek earneſtly to him for it. 2.2. We muſt ſeek it in humilitie, alwayes ſuſpecting our own knowledge. We are not too confidently and preſumptuouſly to truſt to our own judgement, and deſpiſe or neglect the judgement of others. Pſal. 25.9. The humble God will teach: Pride and ſelf-conceitedneſſe blindeth exceedingly. 3.3. We muſt ſeek with ſobriety, alwayes contenting our ſelves with that knowledge which is moſt neceſſary, and not be curious about vain and idle-brained queſtions, or ſolicitous to anſwer every objection that ſhall be raiſed up againſt the truth. A lover of the truth ſhould not be ready to entertain all objections againſt it, and never be ſettled till he can anſwer all that can be caſt in; which will be never. It is not expected that there ſhould be in every man ſuch a ripeneſſe of judgement and ſuch a meaſure of illumination as that he ſhould be able to diſpute with the moſt learned, or anſwer every objection that can be raiſed: But we muſt with that good Martyr ſay, Though I cannot diſpute for Christ I can die for him: We muſt be content with our meaſure, to be wiſe unto ſobriety.

III. Ʋſe 3. Antonius. Thoſe godly ſouls that have weak conſciences muſt uſe them very gently: Scrupuloſi non ſunt rigidè tractandi, Thoſe that are ſcrupulous are not to be handled rigidly. When a mote is in the eye, it is not boiſtrouſly to be dealt withall; that will make it worſe. The eye is a tender part, and ſo is the conſcience. Again, we muſt take heed of offending weak conſciences. It may be thou knovveſt thine ovvn liberty, that thou mayſt do this or that; but thy brother is vveak, and he doth not knovv it to be lavvfull: O take heed of giving offenſe: Conſider the Apoſtles vvords, 1. Cor. 8.12. When ye ſinne againſt your brethren, and wound their weak conſciences, ye ſinne againſt Chriſt. Conſider alſo the practice of the Apoſtle, and the reſolution that he had; If meat offend my brother, I will eat no fleſh while the world ſtandeth, verſ. 13. It is a grievous offenſe to offend the conſcience of the vveak; and therefore bevvare of it. They are very unchriſtian ſpeeches, I know mine own liberty: If others be offended, what care I? Why ſhould I prejudice my ſelf for them? It is true, another mans conſcience cannot abbridge me of my liberty: but yet I in charity ought to ſuſpend the act of my liberty vvhen I knovv the uſing it vvill give offenſe to the vveak.

Ʋſe 4.IV. To admoniſh our ſelves, if conſcience be ſo tender a thing, to be carefull that we offend not our own conſciences. Conſcience is quickly offended; but it is not ſo ſoon pacified. Every notorious ſtep into evil, or neglect in duty, offendeth conſcience; and conſcience will keep a grudge a long time, and vvill give many a ſecret wound, deading the heart to duty, making faith and confidence in God dull: we cannot pray with courage,1. John. 3.21. nor come before God with boldneſſe. If our hearts condemne us not, we have confidence, ſaith John. 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 thy gift to the altar, and there remembreſt that thy brother hath ought against thee, leave there thy gift before the altar: first go and be reconciled to thy brother, and then come and offer thy gift. The caſe is greater and more dangerous when conſcience hath ſomething againſt us: there is no offering will be accepted untill conſcience be ſatisfied. If thou ſhouldſt 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, therefore reconcile conſcience by humbling 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 art fit to pray, but not before. So whatever other duty thou goeſt about, be ſure 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, namely, ſuch as reſpect conſciences ability to the doing of it: Which, as ye have heard, are foure: 1. an illightened conſcience; 2. an erroneous conſcience; 3. a doubting conſcience; 4. a ſcrupulous conſcience. Now followeth thoſe which do accompany it in the doing of its duty: And they are two: 1. a faithfull conſcience; 2. an unfaithfull conſcience.

5. A faithfull conſcience.A faithfull conſcience is that which doth alwayes adviſe and counſel aright when need is. This is a very rare conſcience: It is rare to find a conſcience every way faithfull. For, to ſay the truth, conſcience is alwayes faithfull in it ſelf; for it knoweth not how to deal deceitfully with any man: Prov. 20.6. but yet I may ſay, as Solomon, A faithfull man who can find? ſo, A faithfull conſcience who can find? It is a very rare thing. Not for any deceit that is in conſcience it ſelf, but becauſe men commonly would have it unfaithfull; therefore a conſcience that will not let men make it unfaithfull though they would, ſuch a conſcience I call a faithfull conſcience: and I ſay it is rare. But ſuch a conſcience there is; and it hath three properties: 1. It is watchfull; 2. It is rigid and ſevere; 3. It is importunate.

Properties: 1. It is watchfull.1. A faithfull conſcience is watchfull, alwayes awake to apprehend every opportunity of doing and receiving good, or reſiſting evil. As when there is an opportunity to pray, to heare, to ſhew mercie a faithfull conſcience will remember us of it, and put us upon it; as alſo when there is any opportunity of quickning and edifying our ſelves or others. It was a watchfull conſcience that made David ſay, I will never forget thy precepts: Pſal. 119.39. that is, I will never omit any opportunity to remember them to do them. It was a watchfull conſcience that made Paul ſay,1. Cor. 9.22. I became all things to all men, that by all means I might ſave ſome; that is, by taking all opportunities and advantages to do good. It was a watchfull conſcience that made Peter ſay,2. Pet. 1.12. I will not be negligent to put you alwayes in remembrance of theſe things; that is, I will neglect no opportunity. Again, a watchfull conſcience taketh notice of 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,2. It is ſevere. ſo alſo it is rigid and 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 a g at 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 condemne himſelf for an apple.

3. It is importunate.3. As a faithfull conſcience is watchfull and ſevere, ſo alſo it is importunate in 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. I leadeth us bound in the ſpirit to do it; as Paul ſaid, Acts 20.22. I go bound in the ſpirit. See how importunate this faithfull conſcience was with the Pſalmiſt: I will not give ſleep to mine eyes, Pſal. 132.4. nor ſlumber to mine eye-lids, untill I find out a place for the Lord. It will not take any nay, ſay we wha we will: ſay we be ſleepie, ſay we be buſie, ſay we be loth and full of excuſes, it will be importunate, and that with vehemencie. It will follow a man, if he will not heare it, with a hue and crie of inward checks. It will ſometime promiſe, ſometimes threaten, urge us with hope, fear danger, &c. As we would be ſaved, we muſt d this; As we would eſcape the wrath to come, we muſt forbear that. Thus importunate is a faithfull conſcience.

Ʋſe. 1.I. We ſee here what a great bleſſing it is to have ſuch a faithfull conſcience, ſuch a faithfull friend in our boſome, which will be carefull to tell us of all our dutie, and perſwade us to it; and of every evil, and diſſwade us from it. It will not flatter us in any thing, but tell us plainly, This ye ſhould do; This ye ſhould not do. It regardeth not what pleaſeth us; but what is good for us, that it looketh to, and that it perſwadeth to, and that it urgeth. O what a bleſſing is this This bleſſing had thoſe willing Iſraelites who gave ſo freely and largely towards the building of the tabernacle. The text ſaith, Exod. 35.21 that their heart ſtirred them up, and their ſpirit made them willing. Mark; their heart (that is their conſcience) ſtirred them up: Ye have bracelets; offer them, ſaith conſcience: Ye have ear-rings and jewels, &c. part with them too, ſaith conſcience, to further this pious work in hand. Their ſpirit made them willing; their faithfull friend in their boſome, conſcience, overcame them with arguments and ſtrong perſwaſions. This is a great bleſſing, to have ſuch a faithfull conſcience: It will make a man part with all his luſts, pride, ſelf-love, covetouſneſſe, carnall delights, for Gods glorie and our own true good.

II. Ʋſe 2. It is a ſigne that God meaneth well to that man to whom he hath given a faithfull conſcience. O this is an Angel keeper indeed. Did not Chriſt mean well to his Church in the Canticles, Cant. 6.12, 13. when he gave her ſuch a conſcience as carried her on wheels unto him? Or ever I was aware my ſoul made me like the chariots of Amminadib. Return, return, O Shulamite; return, return. Return, return, ſaith conſcience; and again, Return, return. Hath the Lord given thee ſuch an importunate conſcience as will have no nay, will not let thee alone in 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.

Ʋſe. 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 another 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 ye do whatever I command you: So I may ſay of conſcience. For conſcience if it be truly illightned will command nothing but what Chriſt commandeth. If 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 of the way now and then, conſcience will be true to us, and be importunate with us for our good.

Ʋſe 4.IV. Be ſure thou ſtand not out againſt conſcience when once it is importunate. It is a great ſinne to ſtand out againſt conſcience though it be not importunate; but it is a ſinne a thouſand times greater to ſtand out againſt it when it is importunate. Maxima viola io conſci n iae ſt maximepec atum. The greateſt ſtanding out againſt conſcience is the greateſt ſinne: it is a ſinne which cometh neareſt that againſt the holy Ghoſt, 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 importunate to diſſwade from it. This ſinne was the cauſe why Saul was rejected of God;1. Sam. 13.12. I forced my ſelf, ſaith he: He forced his conſcience; his conſcience was importunate to have him ſtay according to the commandment of God, but he forced himſelf to the contrary. I confeſſe, if conſcience be importunate to the utmoſt, as it is with Gods children, men cannot with any force put it by, it will have no nay. Sometimes it is ſo with the wicked in ſome particular thing: but often conſcience in them is importunate, and yet will ſuffer it ſelf to be born down. Now to bear conſcience down is a very high ſinne, and exceedingly hardeneth the heart: therefore take heed of it.

VI. An Ʋnfaithfull conſcience.

THus I have handled a faithfull conſcience.6. An unfaithfull conſcience. The ſecond affection now followeth; which is an Unfaithfull conſcience. I do not mean ſuch an one as is overtaken with evil (for the beſt conſcience hath its failings) but ſuch a conſcience as ſo giveth in that it ſuffereth a man to forſake God, and to ſerve the devil and his own luſts: This is an unfaithfull conſcience; and it alſo hath three properties: 1. It is a ſilent conſcience. Properties thereof; 2. It is a large conſcience. 3. It is a remiſſe conſcience.

1. A ſilent conſcience,1. It is ſilent. that conſcience which knoweth how to judge, how to counſel, how to direct, yet is ſilent and ſaith nothing is an unfaithfull conſcience; that knoweth what duties we ow to God and man, yet putteth us not upon them, nor is importunate for the performance of them; and ſo for ſinnes, what we ought not to do, telleth not of the evil, diſſwadeth not from it, urgeth not arguments to cauſe forbearance; this is an unfaithfull conſcience. It is like to a ſleepy careleſſe coachman, who giveth the horſes the rains, and letteth them runne whither they will: So this unfaithfull conſcience leaveth the rains on a mans neck, and letteth him runne whither he will, into any danger, any miſchief, that he may do evil with both hands. M •• h. 7.3. Do ye not think Ahabs conſcience was faſt aſleep, which let him ſell himſelf to work wickedneſſe? and ſo Manaſſeh's conſcience?

. It is large.2. A large conſcience; vvhich maketh conſcience it may be of ſome great duties, but taketh liberty in other vvhich it counteth leſſer. Thus Do g's conſcience would not ſuffer him to break his vow, to depart on the ſabbath day; but yet it ſuffered him to accuſe David. Jehu's conſcience made him zealous in Gods cauſe againſt the houſe of Ahab and the prieſts of Baal;2. Kings 10. •• . but it ſuffered him to maintain 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 vvhich 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; that is,3. It is remiſſe. though it doth counſel and direct, yet it doth it with ſuch coldneſſe and 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 idle excuſe: As when conſcience telleth 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, it 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 conſcience being remiſſe and cold, it is eaſily 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.

Ʋſe. 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 and 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 unfaithfull? 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 the mouth of your conſcience when it calleth upon you to do what the word requireth? It muſt needs be dangerous, and 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 you; ye like not that your conſciences ſhould be too clamorous 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 thing 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.

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

The cauſes hereof are chiefly theſe foure: Anſw. 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. It is impoſſible conſcience ſhould be faithfull where it is not illightened: and hence it cometh to paſſe that conſcience is ſo negligent and unfaithfull, becauſe we have been ſo careleſſe of informing it. Thy conſcience muſt needs be ſilent as long as thou art ignorant.1. Pet. 2.15. Ignorance is 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 counſelled, 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, yet were they never believed: ſo though conſcience ſpeaketh true, yet men follow it not; and therefore it becometh ſilent when it is not regarded, but all its counſel, and adviſe, and perſwaſions ſlighted and neglected. Hence, I ſay, it cometh to paſſe that for want of imployment 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 evil courſe, men will do againſt it and withſtand it violently, and 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 is 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 Get thee from me; F •• d. 10.29. take heed to thy ſelf; ſee my face no more; Moſes then anſwered, Thou haſt ſpoken well: I will ſee thy face no more. So it is with conſcience; When men have been obſtinate, and have refuſed to heare it, and would have it ſpeak no more, Thou haſt well 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 importunate. 4. A fourth cauſe is, that men do wilfully ſtop the mouth of conſcience: If it beginneth to ſpeak, preſently they buſie 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 the bells, that the voice of it may be utterly drowned: and ſo conſcience at laſt is content to ſtand by, to heare and ſee and ſay nothing. By this means many times it falleth out that thoſe who have had very turbulent and clamourous conſciences not ſuffering them to be quiet, have at laſt tamed them and put them quite to ſilence; or if they do ſpeak, it is ſo coldly and remiſſely that they care not whether they be obeyed or no. Oh theſe are damnable and deviliſh deviſes! Whoever ye be 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 avoid 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 heare 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 ſickman hath any poſſibility of cure he is ſtill under hope; but if ever he loſe 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 come 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 miſlike; 4. To condemne, according to 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 produce.

I. An approving conſcience.

FIrſt, when that vvhich 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 vvhole 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. Jo n 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 vve 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; Lord, now letteſt thou thy ſervant depart in peace according to thy word. Luke 2.29. His conſcience here gave a threefold bleſſed approbation of him. 1. That he had been Gods faithfull 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. Thus Samuel pleading his innocency, had his conſcience teſtifying for him,1. Sam. 12.3. Whoſe ox have I taken? or whom have I defrauded? and his conſcience abſolved him as clear and free from thoſe ſinnes. 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 rejoyced at the miſery of mine enemie: then let it be thus and thus to me. His conſcience abſolved him as clear of thoſe ſinnes. Nay, the conſcience of a child of God doth not onely abſolve him from the guilt of thoſe ſinnes which he never committed, but alſo from the guilt of thoſe ſinnes which he hath committed againſt God or againſt man. It can tell him he hath truly repented, and truly been humbled, and truly got pardon. Ye know David had committed divers ſinnes: yet when he had humbled his ſoul before God, and obtained pardon, his conſcience telleth him as much and abſolveth him, Pſal. 103.3. Bleſſe the Lord, O my ſoul, &c. who forgiveth all thy ſinnes. Nay, though a child of God have many infirmities dayly and hourly, yet his conſcience doth abſolve him: It is no more I that do it, ſaith his conſcience, but ſinne that dwelleth in me. If I distruſt, it is no more I; for I fight against it: If I be overtaken by any weakneſſe, it is no more I; for I laboured againſt it, and do bewail it.

III. A miſliking conſcience.

THe third part of conſciences office in things done is to miſlike if we have done ill. There be imperfections in the beſt obedience of Gods deareſt ſervants: What I do I allow not, Rom. 7.15. ſaith Paul: His conſcience miſliked ſomething done by him. But that miſlike of conſcience which now I ſpeak of is of things that are ill done, that is, not done in truth and ſincerity. Thus it is in all that are not renewed by the holy Ghoſt: The office of their conſcience indeed is to miſlike what they do: When they have prayed, their conſcience can miſlike it, and ſay, I have not prayed with a heavenly mind, a holy heart: When they have been at a Sacrament, conſcience can truly miſlike it, and ſay, I have not been a fit gueſt at Christs table, &c. When they are croſſed and tempted, their conſciences truly miſlike their carriage, and ſay, I do not fight and reſiſt, but readily and willingly yield to every invitation to evil. Do ye not think that Jeroboams conſcience miſliked his altering Gods worſhip, his innovating religion, his making Iſrael to ſinne? do not ye think his conſcience miſliked him for theſe things? Do not ye think that Nabals conſcience miſliked his griping? and Doegs conſcience miſliked his ſlandering? and Paſhurs conſcience miſliked his oppoſing and miſuſing Jeremie? and the old prophets conſcience miſliked his lying? Who would have thought but Balaam ſaid well, Whatſoever the Lord ſaith unto me that will I ſpeak, and, I cannot go beyond the commandment of the Lord to do leſſe or more; no, not for Balaks houſe full of gold; who vvould have thought but that this was well ſaid? yet his own conſcience could not chooſe but miſlike it, being not ſpoken in ſinceritie. Many a man hath gone for a Chriſtian twentie or thirtie years, and every one liketh him; and yet it 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 if we have done evil and contrarie to Gods law. Conſcience hath an office not onely to miſlike us but alſo to condemne us: nay, it will haſten more to condemne us then God. Gen 3.7. We ſee it in Adam: When Adam had ſinned his conſcience condemned him before God did: he knew he was naked, that he had made his ſoul ſhamefully naked; his conſcience condemned him for an apoſtate before the Lord came to paſſe ſentence upon him. Nay, it condemneth us oftner then God; God will condemne a ſinner but once for all, viz. at the laſt day; but conſcience condemneth him many thouſand times before that. Many men and women who do ſeem godly in the worlds eyes. God knoweth how many of them have condemning conſciences in their boſomes, for all their civilities, and formalities, and crying God mercie, and patched up hopes; many who would ſay that man were uncharitable who ſhould condemne 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, who is ſaid to be condemned of himſelf. Tit. 3.11.

I. Uſe 1. 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 condemne all the reſt, and their own conſciences ſhall condemne 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.

Ʋſe 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; that is,1. A tender conſcience. a conſcience touched with the leaſt ſinne, and checking us for the leaſt ſinne; as for vain thoughts, exorbitant paſſions, idle words, and the like.1. Sam. 24.5 Such was Davids conſcience, which ſmote him for cutting off the lap of Sauls garment. Such was Zaccheus his conſcience, which troubled him for ſuppoſed ſinnes: If I have wronged any man, ſaith he. He did not know; but his conſcience was ſo tender that it made him carefull of Ifs. This tender conſcience is a ſingular bleſſing of God: And if we deſire to attain unto it we muſt labour to ſee the odiouſneſſe of ſinne, yea the malignity and exceeding evil there is in the leaſt ſinne: this will make us tender of it. Secondly, we muſt labour to mourn for every ſinne though it ſeem little: this alſo will keep our conſciences tender. And we have great cauſe to prize 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 the Lord ſmote fifty thouſand of them at 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 to death. Conſcience ſhould tender the leaſt commandment of God, and ſo be tender of the committing the leaſt ſinne. This conſcience is a great bleſſing.

The ſecond affection of conſcience is ſleepineſſe.2. A ſleepy conſcience. A ſleepy conſcience is not ſo quick in ſmiting us as it ought: either it checks not, or elſe with ſuch faintneſſe that it worketh not upon us; it maketh us never the more watchfull againſt ſinne. This we ſee by many who can commit ſuch ſinnes without trouble or diſquiet as would bring others on their knees and make them walk heavily long after. This ſleepy conſcience is very dangerous: it maketh men as ready to fall into the ſame ſinnes to morrow as to day, and next day as to morrow: 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 burdenſome. They who have this conſcience can ſleep for all it, and eat and drink and be merry for all it: Now a man can never come to Chriſt that is not burdened with his ſinne, that he cannot bear it, cannot be quiet for it, cannot ſleep for it: Matth. 11.28. then Chriſt calleth him, Come unto me, all ye that are weary and heavy laden, and I will eaſe you.

3. A benumbed conſcience.A benumbed conſcience; that is, ſuch a conſcience as is in a deep ſleep. This differs from the former in degree. You know there is a leſſe ſleep, and there is a greater ſleep: There is a leſſe ſleep, when onely the outward ſenſes are bound; and there is a ſleep when the inward ſenſes are bound too. Now a benumbed conſcience is a conſcience that is in a deep ſleep; Preach to it, it mourneth 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 the judgement of God, Rom. 1.32. that they which commit ſuch things are worthy of death, yet not onely do the ſame, but have pleaſure in them that do them: Their conſciences though informed, and in ſome meaſure knowing the evil of their courſes and the ſeveritie of Gods judgement, yet let them go on ſtill, and not onely commit the evil themſelves, but delight to ſee others as bad as themſelves. Such are our ſwearers, and drunkards, and company-keepers, &c. This is a very wretched conſcience: the Lord deliver us from it.

Fourthly, a ſeared conſcience that is,4. A ſeared conſcience. ſuch a conſcience as ſpeaketh not a jote; ſeared with a hot iron, as the Apoſtles phraſe is, 1. Tim. 4.2. a ſenſeleſſe 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 ſinne 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 be: 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 graveſtone 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.

Uſe. Ye that are not yet fallen upon this wretched conſcience, I beſeech you take heed that ye never do. But ye will ask 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 own ſelf; 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 quicknings 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; I fear the Lord from my youth, 1. Kings 18.12. ſaith his conſcience: This was a very honourable teſtimony that his conſcience gave him. Such a quiet conſcience had Enoch:H b. 11.5. Before his tranſlation he received this teſtimony, that he pleaſed God. Haymo ſaith,Die nte ſcripturâ inquit ille. 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.Acts 23.1. An example we meet with in Paul; 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 our heart be upright and ſtand generally bent to the Lords will, yet if we be guiltie of ſome particular ſinne this will hinder the quiet of our conſcience. Therefore ſaith Paul, I know nothing by my ſelf; that is, 1. Cor. 4.4. nothing to accuſe me; no corruption, no root of unbelief reigning in him: Infirmities he had many, and frailties he had many, and he knew them, but be knew nothing to accuſe him. Whatever was amiſſe in him, his conſcience told him he uſed 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 ſins, 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. Who ſo 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. This is our rejoycing, 2. Co . 1.12. the teſtimony of our conſcience, ſaith Paul: The comfortable teſtimony 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 die 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? Yet 2. Job 21.23. 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 in 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 the difference between the holy and the profane. Now the queſtion is this, Wherein lieth the difference between the quiet conſcience of the righteous and the quiet conſcience of the wicked? Anſw. The difference between them lieth in foure things: 1. In the thing it ſelf; 2. In the cauſe; 3. In the effect; 4. In the continuance.

I. In the thing it ſelf. The quiet conſcience in the godly is double; not onely apparentiall and nominall, but reall and ſubſtantiall: It is quiet and quiet too, peace and peace too: I create the fruit of the lips, peace, peace. Mark; Iſai. 57.19 peace and peace too; peace in appearance, and peace in truth and ſubſtance alſo. But the peace and quiet of conſcience which the wicked have is not ſuch peace: It is peace and no peace; peace in appearance, but no peace in truth. Their god is the god of this world, and he perſwadeth them they have peace: But my God, ſaith the prophet, verſ. 21. ſpeaketh otherwiſe; There is no peace to the wicked, ſaith my God. They talk of a good conſcience ſometimes, and boaſt they have a good conſcience; but the truth is, they cannot have true peace within: for ſaith the prophet, the wicked is like the troubled ſea which cannot reſt, whoſe waters caſt up mire and dirt. So doth a wicked mans conſcience ſecretly 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 from one cauſe, and the quiet of a bad conſcience ariſeth from another.

1. The quiet of a good conſcience ariſeth 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 God nor his holy word, which ſhould bind conſcience, they fear nothing becauſe they ſee nothing; they know not the danger of ſinne: Like a blind man ſtanding before the mouth of a cannon, he feareth no danger becauſe he ſeeth none: ſo carnall men fear not becauſe they know not what cauſe they have to fear. Their very prayers that they make are an abomination to God, and they know it not: their good duties they do are all like cockatrices egs, and they know it not; they know not that they are in the bond of iniquitie, in the ſnare of the devil. Their conſciences are quiet becauſe they know not what cauſe they have to be otherwiſe. This is one difference; The quiet and peace of a good conſcience ariſeth from light and from knowledge; the quiet and peace of an evil conſcience, from darkneſſe and ignorance.

2. Heb. 10, 22. The quiet of a good conſcience ariſeth from a due examination of our ſelves by the word, and purging of our conſciences. Conſcience never can be good without purging and ſprinkling; no nor without a due examination: the quiet of a good conſcience ariſeth from this. Whereas the quiet of a wicked mans conſcience ariſeth from want of this: He never examineth his conſcience, but letteth it ſleep till God awake it with horrour. I ſay, a wicked mans conſcience ſleepeth, and that maketh it quiet, and he is not troubled nor moleſted with it. Like a baillif or ſergeant fallen aſleep by the way; the deſperate debtour whom he lieth in wait for may paſſe by him then, and find him very quiet, and not offer to arreſt him: or like a curſt dog fallen aſleep; a ſtranger may paſſe by him then and not be meddled with: Such like is this quiet evil conſcience.

3. The quiet of a good conſcience ariſeth from a good ground, from the works of Gods Spirit, from true ſaving grace, from righteouſneſſe. Rom. 14.17. we reade of righteouſneſſe and peace: True peace of conſcience ariſeth from righteouſneſſe: Whereas the falſe peace of the wicked ariſeth onely from vain hopes and conceits; They are not guiltie of ſuch and ſuch great ſins; or, They are not ſo bad as ſome others: As the Phariſee's conſcience was quiet; why? God, I thank thee, I am not as other men are, no drunkard, extortioner, nor like this publicane. Or perhaps from this ground their peace ariſeth; The Lord is very mercifull; and, The Lord Jeſus died for ſinners. Or perhaps this is their plea, They are good comers to church; They have prayers in their families; They have been profeſſours of Christ Jeſus ſo many years: From hence they dream of peace upon falſe grounds, whenas the way of peace they have not known. When conſcience ſhall be awaked, then it will tell them how they have by flattery deceived their own ſouls, and that having no true righteouſneſſe they could have no true peace.

4. The quiet of a good conſcience ariſeth from tenderneſſe and from life. Therefore the Apoſtle joyneth together, life and peace, Rom. 8.6. True peace of conſcience ariſeth from life: whereas the quiet of a wicked conſcience ariſeth from ſearedneſſe and benumbedneſſe and deadneſſe, when men being paſt feeling of ſinne are not troubled at the committing of it. Thus ye ſee the ſecond thing wherein the difference lieth, namely in the cauſe.

III. They differ in the effect. Firſt, The effect of the quiet of a good conſcience is comfort and rejoycing: Rom. 5.1. Being justified by faith, we have peace with God through our Lord Jeſus Chriſt. What followeth? By whom we have acceſſe by faith, rejoycing, &c. Mark; The peace of conſcience bringeth forth rejoycing. Rom. 15.13. Gal. 5.22. And ſo in other places peace and joy are joyned together. But the evil conſcience, though quiet, wanteth this rejoycing. If carnall men had no more mirth then what the quiet and peace of their conſciences doth help them to, they would not be ſo merrie as moſt of them be. Secondly, Another effect of true peace of conſcience is, It ſanctifieth the ſoul, it purgeth the heart, purifieth the life, and reformeth the 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 continuance. 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 a •• 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 themſelves 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 our 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, & nothing ſhall offend them, ſaith David: nothing ſhall offend them or take away their peace: it is an eternall and everlaſting peace. Thus you have ſeen how the true and falſe peace of conſcience differ.

But here cometh a queſtion to be anſwered, & it is this; Have all Gods 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: Job. 7.20. I have ſinned, 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 ſinnes, ſinnes againſt conſcience, can break the peace of conſcience: and as it is poſſible for the children of God to live without theſe, ſo it is poſſible for them alwayes to have peace; yea, they may have daily 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: Acquaint thy ſelf with God, and be at peace, Job. 22.21. ſaith Eliphas. So, Col. 3.15. 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 commonwealth 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: Pſal. 97.11. L ght is ſown for the right ous, 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 poſſibility 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 legacy 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 and 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 •• y will burſt in upon them and ſink them utt rly: Let us trie then our peace by theſe notes.

I. I 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 to ſeek comfort, to the bloud of Chriſt, to find eaſe and to get aſſurance of Gods favour. If our peace come not this way, it is naught, and we were better to be without it then have it. It may be we ſpeak peace to our ſelves; but doth the Lord ſpeak peace to our conſciences?Pſal. 35.8. I will heare what the Lord will ſpeak: for he ſhall ſpeak peace to his people, and to his ſaints: but let them not turn again to folly (for that will break all their peace.) O go to God then, and heare whether he ſpeaketh peace to your conſciences; whether it be God in Chriſt reeonciling the world to himſelf that ſpeaketh it to you. It is not true peace without we have ſought for it at the throne of grace, without it be peace of Gods making. Now the Lord ſpeaketh peace to his people who come to him for peace three wayes. 1. He ſpeaketh peace to them by his word. This ſpeaking is thus; When the word promiſeth 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 then followeth, As many as walk according to this rule, peace be upon them. 2. God ſpeaketh peace to his people in their conſciences. This ſpeaking is thus; When the conſcience can ſay, I am in Christ, I am engraffed into Christ, then the Lord ſpeaketh peace by the conſcience, peace be with you all that are in Chriſt Jeſus: . Pet. 5.14. ſo alſo when the conſcience can ſay, I hunger after righteouſneſſe, I truly mourn for ſinne, I deſire in all my wayes to pleaſe God. Thirdly, God ſpeaketh peace by his Spirit. This ſpeaking is thus; When the word hath ſpoken peace by the promiſe, and when the conſcience ſpeaketh, I am thus and thus qualified, and therefore I have peace, then the Spirit of God cometh in and witneſſeth, Yea, you ſay right; peace belongeth unto you indeed, and I ſay Amen to it. When the Spirit of God doth ſay thus, then the Lord ſpeaketh peace to the ſoul.Gal. 5.22. The fruit of the Spirit is love, joy, peace. Peace is the fruit of the Spirit: it ſpeaketh it to the ſoul, breedeth it in the ſoul. Now, beloved, examine your ſelves: Is your peace of this ſtamp? do ye ſeek it of God, and get it in the bloud of Chriſt Jeſus? do ye get it by the word, and by your trueſpeaking conſcience, and by the holy Spirit of God? If ye get it on this wiſe, then it is true peace of conſcience indeed. If ye get it by your own vain hopes and by your good meanings, &c. this peace will not hold alwayes: when your conſciences come to be awaked, your peace will all vaniſh away and be no more. This is the firſt note to try and examine your ſelves by.

II. If our quiet and peace of conſcience be good, it is accompanied with ſuch a life as is agreeable to the will of God: it avoideth ſinne, as the thing that diſturbeth the peace. How can any man have true peace of conſcience when his life doth not pleaſe God but provoketh his wrath againſt him? It cannot be that he ſhould have true peace who in his heart doth regard ſinne: There is no peace to the wicked, ſaith my God. No, whereever true peace of conſcience doth inhabit, it dwelleth with godlineſſe of life and unblamableneſſe of converſation; as the Apoſtle Peter joyneth them together, 2. Pet. 3.14. Wherefore, beloved, ſeeing ye look for ſuch things, be diligent that ye may be found of him in peace without ſpot and blameleſſe. Mark the words; In peace, without ſpot and blameleſſe. If ever we would be found in true peace, we muſt live without ſpot and blameleſſe. A wicked mans conſcience may ſeem to have peace, and tell him he hath ſerved God;Prov. 7.14. This day I have paid my vowes, ſaith the conſcience of the whore: but this is a rotten and deceitfull peace. True peace of conſcience is ever accompanied with ſuch a kind of life as is agreeable to the will of God in his word.

III. If our peace be good, it will make us endure to heare any point in Gods word with joy and delight. A wicked heart can heare points of mercie and comfort with joy: ſo long his peace laſteth: Every man that calleth upon the name of the Lord ſhall be ſaved; If we confeſſe our ſinnes, God is juſt to forgive us our ſinnes; If any man ſinne, we have an Advocate with the Father, Jeſus Chriſt the righteous; Whoever ſhall confeſſe that Jeſus is the Sonne of God, God dwelleth in him and he in God: Such points as theſe a wicked heart can reade with delight (though if they were truly opened and expounded they would yield him cold comfort, yet he can heare them with delight in the lump:) But if a ſearching point or ſome terrible point cometh, he is afraid to heare that. Ahab had a quiet conſcience but onely when Michaiah did preach: Felix had a quiet conſcience no doubt; yet he trembled to heare Paul preach of death and of judgement, Acts 24.25. One would have thought that Paul (a priſoner) ſhould rather have been afraid: but Paul had true peace of conſcience, and therefore he could think and ſpeak of death with great comfort, and of judgement with joy; So could not Felix. Beloved, this is a ſtrong ſigne of a falſe peace, when ſome points of Gods word lay us ſlat and bereave us of our hold. Ye ſhall have many ſay, O they have ſuch peace, and they have ſuch a good conſcience, as quiet as can be, and as heartwhole as can be: By and by a ſound ſearching point cometh and ranſacketh them to the quick, and they are gone. I confeſſe they go and get ſome untempered morter or other, and dawb up their conſciences again; but they are gone for the time. This is a ſtrong ſigne of a rotten peace. But a child of God can heare any point, heare of death, of judgement, of any thing contained in the word, with delight and comfort. It is true, he may be amazed thereat: but he is glad at heart that he heareth it, and will make uſe of it, be it mercy or judgement. Sweet or bitter points all are welcome to him: even the bittereſt points are ſweet to him, becauſe God and he are at peace; and therefore he knoweth there is no news from God but it is good.

IV. If our peace of conſcience be good, it will heal that baſe fearfulneſſe which is in many: who dare not be in the dark, dare not go through a church-yard in the night. Some will quake at the very ſhaking of a leaf, as the wicked in Job:Job. 15.21. which is nothing but a guiltie conſcience. I grant this fearfulneſſe is naturall to ſome; yet I ſay the true peace of conſcience will cure it. I do not ſay this is a reciprocall ſigne of true peace of conſcience; for many wicked men may be bold enough: but I ſay true peace of conſcience will cure this immoderate fearfulneſſe in the godly.

But here two queſtions are to be asked. I. Whether every true child of God that hath true peace of conſcience can think of death with comfort and be deſirous to die.

Anſw. 1. Peace of conſcience doth not take away naturall fear. It is the nature of every living creature to be very fearfull of death. The Philoſopher calleth death 〈 in non-Latin alphabet 〉 , the fearfulleſt thing of all fearfull things. Bildad calleth it the king of terrours. Job 18.14. Nature loveth its own preſervation; and therefore feareth the deſtruction of it. Peace of conſcience doth not take away all this fear. 2. Beſides, peace of conſcience doth not take away alwayes all degrees of ſlaviſh fear of death. The reaſon is, becauſe peace of conſcience may be weak, mixed with much troubles of conſcience. For as faith may be very imperfect, ſo peace of conſcience may be in ſome very imperfect. Good old Hilarion was very fearfull to die: He cried out to his ſoul when he lay on his death-bed, O my ſoul, hast thou ſerved Chriſt theſe foureſcore years, and art thou now afraid to die? Again, 1. Jo n 4.18. a mans love may be very imperfect. Perfect love indeed caſteth out fear; but imperfect love doth not. Hezekiah had peace of conſcience: Remember Lord, ſaith he, 2. Kings 20.3. I have walked before thee in truth, and with a perfect heart. Mark; He had the peace of a good conſcience; his conſcience told him he had a ſincere heart, and that his wayes pleaſed God: yet he was afraid to die: I do not think it was onely becauſe he had no iſſue, though that might be ſome reaſon of it. 3. When a child of God is afraid to die, it is not ſo much for love of this life as out of a deſire to be better prepared. This made David cry out,Pſal. 39.13. O ſpare me, that I may recover ſtrength, before I go hence and be no more. Job 10.20, 21. And ſo Job; Let me alone, that I may take comfort a little, before I go whence I ſhall not return. Theſe good men were then ſomething unwilling to die: They might have many reaſons; moſt likely this was one That they might be better prepared, and more fit and ready for their departure. 4. Some of Gods people; as theſe, Job and David, at other times; I ſay, ſome of Gods people have ſuch marvellous peace with God as that if it were Gods will they had much rather die then live;Phil. 1.23. I deſire to be diſſolved, ſaith Paul, and to be with Christ; which is farre better. It may be in regard of the church, or the care of their children and charge God hath laid on them, they could be content to remain ſtill in the body: nevertheleſſe, they 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 himſelf that he might die: It is enough, Lord: take away my life. Not that they love death it ſelf; for death is evil in its own nature, contrary to nature, a badge of ſinne: but for the love they have to and the aſſurance they have of eternall life after death. 5. Nay there is no child of God but may truly be ſaid to love death, and to love the day of judgement and the appearing of Chriſt Jeſus. Divines uſe to put this as a ſigne of Gods children: Nay, the Apoſtle maketh this as a propertie of Gods children, to love Chriſts appearing: I have fought a good fight, ſaith Paul, I have finiſhed my courſe: There he telleth us of his own peace; and then he telleth us of his reward; 2. Tim. 4.8. From henceforth is laid up for me a crown of righteouſneſſe, which the Lord the righteous Judge ſhall give me in that day; and not to me onely, but to them alſo that love his appearing: that is, to all his children: For all the children of God love the appearing of Jeſus Chriſt to judgement. Though all do not deſire it with the ſame ſtrength of faith, yet all deſire it with faith.Heb. 2.14. They believe that Chriſt hath deſtroyed him that hath the power of death, which is the devil; they believe Chriſt hath taken away deaths ſting, which is ſinne, 1. Cor. 15.56, 57. and ſwallowed death up in victory; and may all ſay, Thanks be unto God who hath given us victory through our Lord Jeſus Chriſt. Neither do they ſo much queſtion this as their faith to believe it; ſaying, Lord, help our unbelief. 6. Gods children have good reaſon to do ſo, and to check their own hearts whenever they do otherwiſe. Whenever any diſturſt cometh, they ſhould check it down again: whenever any fear ariſeth, they ſhould ſay,Pſal. 116.15. What? I fear death? which is a thing ſo precious? Precious in the ſight of the Lord is the death of his Saints. Is death precious, and ſhall I be ſo vain as to fear it? Thus ye ſee an anſwer to the firſt queſtion, Whether every child of God that hath true peace of conſcience can be deſirous to die.

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 may make a wicked man deſirous to die. He may have ſo much horrour of conſcience as that he may think certainly hell cannot be worſe: (Hell is infinitely worſe; but he may not think ſo.) Thus Judas was deſirous to die, when he went and hanged himſelf:Matth. 27.5. Thus many in deſpair do make away themſelves. I confeſſe ſome in deſpair may be fearfull to die: as Cain was fearfull to die; it was fear of death made him ſpeak thus unto God, It ſhall come to paſſe that every one that findeth me ſhall ſlay me, Gen. 4.14. The reaſon was, becauſe, though he were in deſpair, yet he was not ſo ſenſible of his horrour as Judas was: for Cain could go and build for all this, and train up his children in muſick and the like for all this; but Judas was in a caſe more ſenſible of his miſery. 2. Dolour of pain may make a wicked man deſire to die. Thus it was with Saul: Saul had received his deaths wound, and was in moſt grievous pain: he could not die preſently, neither could he live; but lying in very great pain between both, deſired the Amalekite to ſtand upon him and ſlay him, 2. Sam. 10.9. (though Oſiander think the Amalekite lyed unto David to curry favour with him; but Joſephus and others think he ſpake the truth.) Sure it is, that many wicked wretches having no peace of conſcience to ſweeten and allay their torments, have been deſirous to die: nay ſome have haſtened their own death. 3. Malecontentedneſſe, & ſhame, and diſappointment of their aims may alſo make wicked men deſirous to die, and, if death come not ſoon enough of it ſelf, to diſpatch away themſelves with cruel ſelf-murder. Thus it was with Achitophel: when he ſaw his counſel was not followed he haltered himſelf: 2. Sam. 17.22. He had no peace of conſcience to comfort him againſt all his dumps and diſcontents; and therefore he was deſirous to die. 4. Wicked men, being vexed at ſomething for the preſent, may ſeem to be deſirous to die; and yet 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 that he would, Lord, Jon. 4.3. take my life from me: for it is better for me to die then to live. I ſuppoſe if God had taken him at his word, he could have wiſhed his words had been in again. But thus it is often in the mouthes of wicked people; I would I were dead; and, I would I were out of the world: not for any peace of conſcience they have, nor for any deſire of death, but onely for a momentany pang. If they were to die indeed, they would be loth enough to it. Like the man in 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 ſhall 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 ſometimes not out of diſcontent or any ſuch like reaſon, yet it cannot be out of any true peace of conſcience: They may go away like lambs, as we ſay; but it is in a fools paradiſe. It may be whileſt they lived they thought to go to heaven: but when they dy, then all their thoughts periſh, as the Pſalmiſt ſpeaketh in another caſe.

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

Firſt, that it is the very head of all comforts. A worthy Divine calleth it Abrahams boſome to the ſoul: Ye know what a bleſſing it was unto Lazarus to be taken from his fores 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 of things heavenly and ſpirituall: It maketh the word to be to him, as to David, Sweeter then hony, yea then the honycombe: 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 company 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: Another 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; 1. Cor. 4.3, 4. I know nothing by my ſelf, ſaith his conſcience: I count it a very ſ all 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 Mena der could ſay, 〈 in non-Latin alphabet 〉 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 maintain 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, that he walked with God in peace. Mal. 2.6. 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 maintain 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 wiſdome 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 prize 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.

What it isI. What a troubled conſcience 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. Gen. 42.21. So the brethren of Joſeph; 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 to fall upon them, and the hills to cover them 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 conſciences feel it, this is another cauſe of the trouble of conſcience.

3. A third cauſe of the trouble of conſcience is the fear of death and of hell: When we know we have offended Gods law, and we know alſo what our ſinnes do deſerve, namely death and judgement aad damnation for ever; this doth moſt trouble and diſquiet conſcience, when it faſtneth on the apprehenſion of it. The Apoſtle calleth it 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 not at all ſupport it, this muſt needs alſo trouble conſcience.

5. 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; I have ſinned, I am a reprobate, paſt hope, &c. When ſuch thoughts as theſe faſten on 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 ſinne; 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, verſ. 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 then 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 conſciences 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 and are troubled to think that they have ſinned and offended the Lord God. Thus we ſee David could not be at quiet: Although Nathan had told him from God that his ſinne was forgiven, yet his conſcience ſtill troubled him: Againſt thee onely have I ſinned, Pſal. 51.4. and done this evil in thy ſight, ſaith he. I grant the conſciences of Gods children are troubled at the apprehenſion of Gods anger; but then it is his fatherly anger, not the anger of an enemy. Though for a fit they may ſeem to apprehend th •• 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. Pſal. 80.4. O God of hosts, how long wilt thou be angry with thy people that prayeth, ſaith the Pſalmiſt. Sometimes the 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 better. Now the conſciences of Gods people are very much troubled when the Lord is thus angry with them.

2. The ſecond degree of trouble of conſcience is ſuch as is in the wicked, and yet not altogether without hope. The conſcience is troubled, but yet ſo as it conceiveth hope: God is mercifull; and, Chriſt died for poore ſinners, &c. Thus many a wicked man is troubled and affrighted in conſcience, nor for 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 and 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 ther is a higher degree yet, a worſe troubled conſcience 〈◊〉 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 avoiding this; bringing ſuch thoughts as theſe, What a deal of time have I ſpent in ſinne, wherein I might have made my peace with God, and 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 up again, it ſhould ſeem: but Judas did not. Thoſe that never get up again, either 1.Deſperate eſt in infernum deſcendere, Iſià. they live in intolerable horrour and vexation of ſpirit, 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 walk after our own 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, E ek 24.23. and they pine away in their iniquities, as the prophet ſpeaketh. A kind of ſorrow they have, but they cannot mourn; a kind of ſad dolour, but they cannot weep: Ye ſhall not mone nor weep, but pine away in your ſinnes, ſaith the text. I confeſſe there be more preſumers in 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; My ſinnes are greater, Gen. 4.13. 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 ſinne 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,2. Sam. 15.26. If God have no pleaſure in me, lo, 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 ſinne in them; but that in Gods children doth. True it is that a wicked mans troubled conſcience may make him vomit up his ſinne, 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. Exod. 8.15. But when he ſaw there was reſpite, 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, O Lord God of my ſalvation, Pſal. 88.1. 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.

Ʋſes.

Ʋſe 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: Prov. 18.14. The ſpirit of man will ſuſtein its infirmities: 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. Heman 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.

2. See here what an infinite miſery every ſinner ſhall one day be in. Ʋſe 2. 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 the 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, Becauſe thou haſt forſaken the Lord, 1. Sam. 15.16. 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,1. Kings 21.20. Haſt thou found me, 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 runne 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 out, 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 voyce 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: When thou with rebukes doſt correct man for iniquitie, Pſal. 39.11. 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. 3.19. 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

The third uſe ſhall be, Ʋſe 3. 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 guiltle 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 you to this in regard of the danger of the times.Exhortation. 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. As one ſaid of the books of faith, There be abundance of books written of faith: M.M. 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; If the righteous forſake his righteouſneſſe, Ezek. 18.26. all his former righteouſneſſe ſhall be forgotten. And,1. Cor. 9.16. Wo is me, ſaith Paul, 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, deſtruction from God was a terrour to me. Job 31.23. My fleſh, Pſal. 119.120. ſaith David, trembleth for fear of thee, and I am afraid of thy judgements. Let us have grace, Heb. 12.28. ſaith the Apoſtle, 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 l ſ e 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 b •• teth hard. A good conſcience is good at all imes; 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 condemne! 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 o 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.

Secondly, If we will maintein our peace,Anſw. 2 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 trou le 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.

Thirdly, We muſt uſe the exerciſe of faith in applying the bloud of Chriſt;Anſw. 3. 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 in us, ſo there is a fountain of mercie in Chriſt, ſet open for Judah and Jeruſalem, Zech. 13.1. and for every poore ſoul to waſh in. As we ſinne dayly, ſo he juſtifieth dayly, and we muſt dayly go to him for it: 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 ſinne. 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? I anſwer,Sol. 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 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 thee, O thou preſerver of men? When David had ſinned againſt God, I am troubled, ſaith he;Pſal. 28.6. 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 unleſſe he be obedient, and take heed of ſinne, and labour in all things to be upright before God.Dub. Sol. Now if you ask me, But how doth our peace depend upon our obedience? I anſwer, 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. This is our rejoycing, 2. Cor. 1.12. even the testimony 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: 1. John 4.13. We know we are paſſed from death to life, becauſe we love the brethren: 1. John 3.14. 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.Gal. 6.16. They that walk by this rule, 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:Epheſ. 6.15. Stand, 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 us 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. 2. Cor. 5.9. So ſaith the Apoſtle, 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 endeavours 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 infirmities alſo, it will not be at peace.Matth. .17. Chriſt bare our very infirmities: therefore we muſt be humbled for them, 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;Jer. 8.11. They have healed the hurt of the daughter of my people ſlightly ſaying, Peace, peace, 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, and the conſcience cometh to be humbled, commonly the heart layeth about it, An 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:Rev. 22.17. no ſoul is excepted. Whoſoever will, 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. Bleſſed are all they that wait for him;Iſai. 30.18. 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, aith 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,Pſal. 123.2. he taketh notice: 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 injury; 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.

1. Every mans conſcience may inform him in what ſtate he is.1. For the firſt, That every mans conſcience may inform him what eſtate he is in, 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 to this. I will inſtance in ſome ſorts of men. 1. The Jews, who contented themſelves 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 conſcience 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. I thank God, 2. Tim. 1.3 . 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 true concluſion how it is with him. The reaſons are theſe: 1. The firſt is taken from the nature of conſcience. The nature of conſcience is ſuch that it muſt needs be able to know what is with a man. Now his welldoings or his illdoings are with him: he was with himſelf when he did them When thou art proud, or impatient, 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; Eccles 7.22. and, as Solomon ſaith, Thine own heart knoweth that thou hast uſed to curſe others. 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 condemne him to utter darkneſſe, the text ſaith, he was ſpeechleſſe; Matth. 22.12. 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 deſenſe. 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.

2. How conſcience doth this.II. The ſecond thing that I promiſed to ſhew you is, 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: Pſal. 119.6. As for example; 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, A good tree bringeth forth good fruit, John 3.18. 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 faculty 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; Likewiſe alſo, Rom. 6.11. ſaith he, reckon ye your ſelves to be dead indeed unto ſinne, but alive unto God through Jeſus Christ our Lord. The originall is, 〈 in non-Latin alphabet 〉 , 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.

III.3. When conſcience doth this. The third thing I propounded to conſider is, When conſcience doth this. This is a very neceſſarie point: and indeed ſo they are all; but this more eſpecially. I have ſhewed that conſcience is able to inform us what eſtate we are in, whether of grace or nature: but when doth it perform this? I anſwer, I need not ſo much ſpeak of the godly, becauſe they do mark conſcience. But let me ſpeak of ſuch as are fooliſh, diſobedient, ſerving divers luſts, who never had yet the waſhing of regeneration nor the renewing of the holy Ghoſt: I anſwer about them; 1. Their conſcience muſt needs have a time when to do it. I do remember my faults this day, ſaith Pharaohs butler, Gen. 41.9. His conſcience did inform him; and there was a time when his conſcience did inform him. 2. Conſcience would chooſe a time by it ſelf: it would inform a wicked man ſolemnly and punctually of his rotten and curſed eſtate he is in. I ſay, it would have a ſolemn time by it ſelf for this, if it could have it: but a wicked man taketh an order with his conſcience that it ſhall not tell him ſolemnly how it is with him; neither will he find a time to ſuffer it: As it was with Felix; When his conſcience began to grumble againſt him, when Paul had told him of righteouſneſſe and of judgement, he trembled his conſcience began to ſtirre, and would then have ſolemnly dealt with him indeed: but he ſhuffled it off, and would not find time; Acts 24.25. Go thy way at this time, ſaith he to Paul; I will heare thee at a more convenient time. And ſo he ſaid to his conſcience too. Conſcience would take a ſolemn and ſet time to inform men what their eſtates are; but men will not ſuffer them: and therefore conſcience is fain to take ſuch ſudden times as it can get. Ye will ask, What times be they?

Conſcience interlineth.I anſwer, Firſt, when conſcience interlineth: As for example, in the hearing of the word: While men are hearing the word, it may be the preacher preacheth of holineſſe, and a wicked man heareth it; But I have it not, ſaith his conſcience. Mark; his conſcience interlineth. It may be the preacher is preaching how deſperately careleſſe men are of their ſouls, how they look to every thing more then to them; conſcience interlineth, This is my caſe. It may be he is preaching againſt adulterie; This ſinne I have committed, ſaith a guiltie conſcience: or againſt ruſhing upon Gods ordinances without preparation; This is my constant courſe, ſaith an evil mans conſcience. It may be the preacher is preaching of converſion and becoming a new creature in Chriſt; This I am yet to ſeek in, ſaith conſcience. Thus conſcience interlineth: Though the man heareth on, and it may be taketh little to heart, yet conſcience interlineth a ſudden information of his wretched eſtate. Like a bi d that flieth by, or like a ſwift-ſhot arrow, that is preſently out of ſight, ſo it may be a man taketh very lit le notice of it. Like the forenamed Felix: Act 2 25. as Paul was preaching of righteouſneſſe and temperance, I have it not, ſaith his conſcience; and of judgement to come, What ſhall I do then? ſaith his conſcience. Thus conſcience interlined, and made him tremble on a ſudden, like a ſudden ſhivering of a cold, or a ſudden ſtartle of a man affrighted, and away it was gone quickly. I beſeech you obſerve your own boſomes. Do ye not feel this now and then at a ſermon, when ye heare it? do not your conſciences interline our ſermons, and put in parentheſes now and then? When ye heare ſuch and ſuch a ſinne reproved, condemned, And this is my ſinne, ſaith conſcience: when ye heare theſe and theſe graces commended, And I never had theſe, ſaith conſcience: when ye heare theſe and theſe marks of a carnall eſtate, And theſe or ſome of theſe are in me, ſaith conſcience? do not your conſciences interline in this manner? As Paul was ſpeaking to the ſhipmen concerning God, his conſcience did 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, God is my witneſſe, ſaith he, Rom. 1.9. 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 rotten eſtates: liſten to them.

Secondly, when conſcience falleth a choking.Conſcience choketh. As for example, in prayer: a wicked man prayeth; But I do not pray right, ſaith his conſcience. I humbly beſeech thee, O Lord: Nay, but I do not beſeech humbly, ſaith his conſcience. I deſire to be ſanctified & purged from my ſins: Nay, but I do not hunger after any ſuch thing, ſaith conſcience. I do not confeſſe my ſinnes right, nor beg for grace right. Do your conſciences choke you thus? Now your conſciences inform you of your eſtates. Peradventure ye hardly perceive this choking at all: It is done in a moment, and it preſently ceaſeth, becauſe ye are not willing to heare it: and therefore it may be conſcience doth it by ſudden flaſhes. It is ſaid the Lord ſpake ſuddenly to Moſes: Num. 12.4. ſo often conſcience ſpeaketh ſuddenly to men, a word and away. As David ſaith of the wicked, God ſhall ſhoot an arrow at them, and they ſhall be wounded on a ſudden: So conſcience ſhooteth a quick arrow, and it woundeth men in the twinkling of an eye, and it is gone. Lord, have mercy upon us, ſaid one: But I ſhould not ſay ſo vainly and in ordinary talk, ſaith conſcience. I do not hate this man for his holineſſe and ſtrictneſſe: But you do, ſaith conſcience. And ſo when men are defending evil by arguments; But this is falſe, ſaith conſcience. Thus conſcience choketh on a ſudden, and is gone. I confeſſe generally the men of the world mark not theſe things: They are ſuch ſudden ſparklings of conſcience that men for the moſt part do not heed them: But theſe are Gods witneſſes; and men ſhall know one day they were truly informed of their eſtates by theſe inſtantaneous Items of conſcience.

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

Fourthly, ſo likewiſe when conſcience commenteth upon the judgements of God. Let an adulterer fall ſick; Yea, this is for mine adulterie, ſaith his conſcience. Let a company-keeper be in want of outward things; Yea, this is my drunkenneſſe, ſaith conſcience: Jer. 4.18. This is my wickedneſſe, my way, my doings which have procured me theſe things; this ague, this poverty, this ſhame, this diſcomfort. Thus I have ſhewed you how conſcience doth inform the wicked of their wretched eſtate; and when it doth it. It remaineth now that I ſpeak ſomething of the fourth point.

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

Firſt, They build upon falſe grounds which are not in Gods word. Some are ſo fooliſh that they build upon outward things, as health, peace, proſperitie, ſucceſſe, and the like. They proſper, and all things go well with them, and therefore ſure God is at peace with them: This is not ſo; but they think ſo though. Some again build upon grounds which men of corrupt minds do give them, or which they take from the common opinion of moſt, thinking that to be faith and repentance which the moſt take ſo to be, or which a teacher fit for their palate 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 poore and mean & 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 intēded to be rules & 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 falſely 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 and examining our own hearts. Some are 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 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, & ſo may miſtake their own ſelves, & 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. Iſai. 66.24. Where their worm dieth not: The word in the originall, 〈 in non-Latin alphabet 〉 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 be 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, Job 9.11. Lo, 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: . 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 hindereth 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: Men and brethren, ſaith Paul, Acts 23. 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 a Good and a Bad conſcience. This diſtinction 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. 10.22. Having our hearts ſprinkled from an evil conſcience. There be both the members of the diſtinction. Of them both briefly and in order; and firſt of a good conſcience.

Concerning a good conſcienceThe goodneſſe of conſcience is twofold; naturall, and renewed. 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 ſpirituall 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 devils in hell have not loſt the goodneſſe of their eſſence: Nay, their eſſence is better then the eſſence of Gods Saints: their eſſence muſt be good, becauſe that is Gods creature; nay, better then any mans eſſence, becauſe the Lord made them a degree above man. And as man is a degree above beaſts, ſo angels are a degree above man: ſo conſcience is a degree above other powers of the ſoul in its naturall goodneſſe. That conſcience hath ſuch a naturall goodneſſe in it, ſee it in thoſe curſed Scribes and Phariſees, hypocrites, who brought the woman taken in adultery to Chriſt: Their conſcience was good; they were convicted of their conſciences: John 8.9. their conſciences dealt honeſtly with them, and told them the truth that they were wicked ſinners themſelves. This is the naturall goodneſſe in conſcience.

2. A renewed good conſcience. I call it a renewed good conſcience, becauſe when a man is renewed, all the man is renewed; all his mind and the ſpirit of it is renewed, Epheſ. 4.23. That ye may be renewed in the ſpirit of your mind. If the man be renewed, all the mind muſt be renewed; and therefore the conſcience muſt be renewed too; for the mind and the conſcience ever go together: nay, conſcience is mainly ſeated in the mind; and therefore if the 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 and conſciences are defiled. Mark; When they are defiled, they are defiled together: ſo when they are waſhed and renewed, they are waſhed and renewed together. Now this renewed conſcience is either perfect or defective. 1. Perfect. I mean not perfect in every degree of goodneſſe: For ſo no mans conſcience in the world is perfect: But I mean perfect in 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 weak conſcience, which is apt to be polluted and defiled again. 1. Cor. 8.7. Their conſcience being weak is defiled. This is a defective good conſcience, a conſcience renewed, but imperfectly renewed.

A firm conſcience.I. To a good conſcience that is ſoundly renewed five things are neceſſary.

1. Knowledge of Gods will, and that which doth follow the true knowledge of his will, namely true humiliation and fear. By nature the conſcience is blind and ſturdy and venturous; and therefore it is neceſſary that it ſhould be illightened to underſtand the will of God and to preſſe it: and again it is neceſſary that the heart ſhould be humbled, or elſe it will not ſtoop to Gods will: and it is neceſſary alſo that this holy fear ſhould fall upon the heart, that it may not dare to tranſgreſſe. St Peter being to ſpeak of a good conſcience, premiſeth all theſe as neceſſarie thereunto: Firſt he adviſeth that Chriſtians have knowledge to be able to give a reaſon of the hope that is in them; and then that they ſhould have meekneſſe and fear, for to do it:1. Pet. 3.15, 16. with meekneſſe and fear, ſaith he, having a good conſcience. Mark; Knowledge and meekneſſe and fear are required to make a good conſcience; without them the conſcience cannot be good. By nature we are all blind, and ſtubborn, and fearleſſe of ſinning: and therefore till we be cured of theſe evils, our conſciences cannot be good. 2. The ſecond thing is a watchfulneſſe and warfare againſt ſinne: This 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, and dead, and unclean: and therefore we muſt get us tender and pure hearts if we would have good renewed conſciences. The end of the commandment is love, out of a pure heart and good conſcience and faith unfeigned, 1. Tim. 1.5. See how the Apoſtle compoundeth them together, a pure heart and a good conſcience. We muſt get our hearts purged and 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 partly beholding to them and partly to Chriſts bloud: For it is wholly and onely beholding to Chriſts bloud for its goodneſſe; his bloud is the onely price of it: But my meaning is this, That though Chriſts bloud be the one onely cauſe of redemption, yet in the application of redemption the Lord uſeth all thoſe forenamed graces while he applieth it to the conſcience. Therefore this now I adde; The waſhing of Chriſts bloud, this is chiefly required to the goodneſſe of conſcience. We have two places of Scripture to prove it: The one, Heb. 9.14. How much more ſhall the bloud of Christ purge your conſciences from dead works? It is that onely can do it. The other text is 1. Pet. 3.21. The anſwer of a 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 powerfull upon us, then conſcience becometh good. 5. The fifth is quietneſſe. By nature nothing is ſo fierce and violent, if it be once awaked, as conſcience is: O it is unſpeakably furious. Thus is conſcience by nature: and therefore it can never be good untill we get it appeaſed with the aſſurance of the pardon of our ſinnes, and ſo true peace and comfort eſtabliſhed in it. This is the reaſon why the Scripture joyneth a good conſcience and faith ſo often together: as 1. Tim. 3.9. Holding the mysterie of faith in a pure conſcience. It cannot be a pure or good conſcience if faith be not held in it. As long as the conſcience is not underpropped by faith, the conſcience muſt needs be in a wilderneſſe: Perhaps my ſinnes are imputed unto me; perhaps they are pardoned: Perhaps they are covered, perhaps not. As long as the conſcience lieth under theſe uncertainties, it cannot be firm and ſoundly 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 conſcienceII. 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, Why doſt thou ſet at nought thy brother? Rom. 14.10. 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 condemne 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 & 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 condemne 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.

Uſe 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.

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.

Thirdly, if it be ſuch a ſinne to ſinne againſt the conſcience of the weak,3. 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 profane 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, & 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 ſweet when we come before God: the Lord loveth that ſuch ſhould come near him. We may come with aſſurance to ſpeed if we come with a good conſcience; Let us draw near with aſſurance of faith, Heb. 10.2 . having our hearts ſprinkled from an evil conſcience. Mark we may draw near with aſſurance if we come with a good conſcience. It will comfort us in all troubles, and ſupport us in all dangers: It maketh us happie: nay, there is no happines without it. It will make us with quietneſſe & 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, and ſay, O death, where is thy ſting? 1. Cor. 15.55, 57. 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 broidered 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 attatcheth 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 labo r 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: Gen. 4.20. Jubal was a merrie man; 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 deathbeds, and 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 and 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: Jam. 4:12. There is one lawgiver, who is able to ſave or to deſtroy: who art thou that judgeſt another? that is, There is but one ſupreme lawgiver 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 virtue 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.

I.The law of God the prime bond of conſcience.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 and violating of it is that which maketh conſcience clear or guilty before God. This is it which maketh a man a debtour; I am a debtour, ſaith Paul, Rom. 1.14. 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. 9.1 . 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.

Reaſons 1. Becauſe God onely knoweth the heart; he ſeeth our thoughts, 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, and he onely; and therefore he onely can bind our conſciences. When the Lord doth command or forbid, the conſcience is privy that God ſeeth it; and therefore 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; All things are naked and open to the eyes of him with whom we have to do. verſ. 13. 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. Againſt thee, Pſal. 51.4. 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 ſinne againſt Bathſheba: and murder? that was a ſinne againſt Uriah. 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 ſ eak ſtill of this abſolute, and ſupreme bond of conſcience: For Magiſtrates may bind relatively; but not as they are the r 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.

Uſes.

1. This ſerveth to direct Miniſters how to convince the conſciences of their people. Uſe 1. 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 voyce, 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. Cor. 14.37. Let him know, 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.

Uſe 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 authoritie 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, 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 will 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 glorie 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 and his word that doth bind it; and it will never give a diſcharge except your hearts look at him.

Uſe 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. We confeſſe the conſcience of the regenerate is freed from many things by Chriſt. Firſt,From what Chriſtians are freed. 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. Every 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; and ſo they are not under the law but under grace. Rom. 6.14. 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, Rom. 7.6. and therefore they are delivered from the law: The Lord hath deliverd 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 condemne, yet their conſcience needeth not fear it, Rom. 8.1. becauſe they are in Chriſt: There is no condemnation to thoſe that are in Chriſt Jeſus, 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 condemne 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 and I know not what Marcionites would have more.Anti •• miſ •• 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 ſtraitlaced 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 la bindeth the conſcience of the regenerate. Arg. 1. Luke 17.10.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, 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 atalogue 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, Do not commit adultery, ſaid alſo, Jam. 2.11. 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 1.72. Thus ye ſee the law of God bindeth the conſcience of all the regenerate. This is the third Uſe.

4. Uſe 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 praeceptis 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 oaths 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, He that hardneth his neck, Prov. 29.1. 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 you, 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; Dan. 9.24. Chriſt bringeth in everlaſting righteouſneſſe. If thou beeſt unworthy to day, there is righteouſneſſe for thee to day; if unworthy worthy 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.

1. Others may bind our conſciences.

1. Others may bind our conſciences, namely, when they have authority conferred upon them from God, and 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 neceſſary; 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, Rom. 14.14. ſaith Paul 1. Cor. 6.12. and there is nothing evil in it ſelf: (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 hey are made ſuperſtitious and idolatrous: And in this caſe the caveat of St John is ſtrongly to be kept, Babes, keep your ſelves from idol s. 1. John 5.21. 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, and 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,Matth. 17. 7. are free: 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.

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

I anſwer, It is true,Anſw. as the ſupreme and abſolute binder of conſcience: but it hath a relation alſo unto men in the ſecond place, inasmuch as God putteth 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.

2. Again it may be replied;Obj. 2. 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, 1. Pet. 2.13. Submit your ſelves to every ordinance of man for the Lords ſake, to the King, &c. The conſcience feeleth this, and ſo it cometh to be bound.

3. Again it may be replied;Obj. 3. 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.

Anſw.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, and 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 and ſafetie of the commonwealth, and ſo a ſinne.

Uſes.

Uſe 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.

2.Uſe 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 and 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.

Uſe. 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: This doth not bind conſcience: 1. Sam. 25.22. 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: This bindeth not conſcience.Num. 30.3. 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. Uſe; 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? If thou wilt deliver Ammon into my hand, Judges 11.30. whatſoever meeteth me I will offer it for a burnt-offering. How if a dog had firſt met him? what a ſinne 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. Uſe; 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; Eccles. 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 vnto God in their baptiſme.Baptiſme. 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. 1.25. 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, Matth. 11.11. Among them that are born of women there hath not been a greater then John the Baptist; 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; We are buried with Christ by Baptiſme into his death, Rom. 6.4. that like as Chriſt was raiſed up from th 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 there telleth us we are bound in conſcience to keep this vow; otherwiſe we had better have been without our Baptiſme. Do not think that God will be mocked: Ye are content to go for Chriſtians: but if ye be Chriſtians, conſider ye are under a great vow; and if ye do not keep it, Gods covenant hath a quarrel againſt you, and ye ſhall be broken in judgement. There is no ſinne that ye live in, no luſt that your conſcience telleth you hath enterteinment in your hearts, but it is ſacramentall perjurie againſt the vow that ye made unto God in your Baptiſme. Are ye dead to good duties? Ye vowed in your Baptiſme ye would not be ſo. Do ye not dayly mortifie and ſubdue your affections? Ye vowed in your Baptiſme ye would. Do ye not dayly fight againſt ſinne and the fleſh, 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 thus divided among your ſelves? So when there was corruption crept into the people of Galatia, St Paul telleth them of their Baptiſme: As many of you, ſaith he, Gal. 3.27. as have been baptized into Christ have put on Chriſt. As if he had ſaid, This corruption of yours is contrarie to your Baptiſme: Ye were baptized into Christ, and ye have vowed to put on Christ; and 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 he, There is one God, one faith, one baptiſme. Epheſ. 4.5. As if he ſhould ſay, This is contrarie to your baptiſme: Ye were all baptized with one baptiſme; and do not ye live in peace? and is there not unitie of ſpirit one with another among you? What? and were all baptized with one baptiſme? Beloved, ye never do that which is not good but ye go clean contrarie to your Baptiſme. What? were ye baptized into Chriſt, and do thus? baptized into Chriſt and pray thus? baptized into Chriſt, and heare the word of Chriſt thus? ſerve God no better then thus? Your Baptiſme bindeth you in conſcience againſt every ſinne and every evil way: O let us take it to heart and conſider it.

FINIS.