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 deâ—ls in hell have not lost the goodnesse â— their essence Nay their essence is â—etter then the essence of Gods Saints â—â—eir essence must be good because that â— God 's creature nay better then any â—ans essence because the Lord made â—â—em a degree above man And as man â— a degree above beasts so angels are degree above man so conscience is a â—egree above other powers of the soul â— its naturall goodnesse That consciâ—ce hath such a naturall goodnesse in it â—e it in those cursed Scribes and Phariâ—es hypocrites who brought the woâ—an taken in adultery to Christ Their â—onscience was good John 8.9 they were convictâ—â— of their consciences their conscienâ—es dealt honestly with them and told â—hem the truth that they were wicked â—â—nners themselves This is the naturall â—oodnesse in conscience 2. A renewed good conscience I â—ll it a renewed good conscience beâ—ause when a man is renewed all the â—an is renewed all his mind and the â—pirit of it is renewed Ephes 4.23 That ye may be renewed in the spirit of you mind If the man be renewed all thâ— mind must be renewed and therefoâ—â— the conscience must be renewed too for the mind and the conscience ever gâ— together nay conscience is mainly seated in the mind and therefore if thâ— 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 aâ— consciences are defiled Mark When theâ— are defiled they are defiled together so when they are washed and renewed they are washed and renewed together Now this renewed conscience is eitheâ— perfect or defective 1. Perfect I meaâ— not perfect in every degree of goodnesse For so no mans conscience in thâ— world is perfect But I mean perfect iâ— 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 weâ— conscience which is apt to be polluteâ— and defiled again 1. Cor. 8.7 Their conscience being weak is defiled This is a defective good conscience a conscience â—ewed but imperfectly renewed I. To a good conscience A firm conscience that is â—ndly renewed five things are necesâ—â—â—y â— Knowledge of Gods will and â—t which doth follow the true knowâ—â—â—ge of his will namely true humiliaâ— and fear By nature the conscience â—lind and sturdy and venturous and â—â—â—refore it is necessary that it should be â—ghtened to understand the will of â—d and to presse it and again it is neâ—â—â—sary that the heart should be humâ—d or else it will not stoop to Gods â—l and it is necessary also that this â—y fear should fall upon the heart â—t it may not dare to transgresse Stâ—â—â—ter being to speak of a good consciâ—â—ce premiseth all these as necessarie â—â—â—reunto First he adviseth that Chriâ—â—â—â—ns have knowledge to be able to give â—â—ason of the hope that is in them and â—n that they should have meeknesse and 〈◊〉 for to do it 1. Pet. 3.15 16. with meeknesse and â— saith he having a good conscience â—â—rk Knowledge and meeknesse and fear are required to make a good conscience without them the consciencâ— cannot be good By nature we are alâ— blind and stubborn and fearlesse of sinning and therefore till we be cured oâ— these evils our consciences cannot be good 2. The second thing is a watchfulnesse and warfare against sinne Thiâ— 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 â—nd dead and unclean and therefore we must get us tender and pure hearts â—f we would have good renewed consciences The end of the commandment is â—ove out of a pure heart and good conscience â—nd faith unfeigned 1. Tim. 1.5 See â—ow the Apostle compoundeth them â—ogether a pure heart and a good consciâ—nce We must get our hearts purged â—nd quickened that they may be sensible of the least evil and then our consciences will be good and be as a bridle to hold us from evil A hard heart and a good conscience can never stand together 4. The fourth is the cleannesse of conscience by the washing of Christs bloud This is the main and the principall of all Yea indeed the bloud of Christ is the sole and onely cause of a good conscience I would not be mistaken I named indeed other causes Knowledge and Humbling and a holy Fear a Combat against sinne and Tendernesse but I do not mean as though a good conscience were part beholding to them and partly to Chriâ—â— bloud For it is wholly and onely bâ—holding to Christs bloud for its gooâ—nesse his bloud is the onely price of â— But my meaning is this That thougâ— Christs bloud be the one onely cause â— redemption yet in the application of râ—demption the Lord useth all those foâ—â— named graces while he applieth it â— the conscience Therefore this now 〈◊〉 adde The washing of Christs blouâ— this is chiefly required to the goodnesâ—â— of conscience We have two places oâ— Scripture to prove it The one Heb. 9.14 How much more shall the bloud â— Christ purge your consciences from deaâ— works It is that onely can do it Thâ—
other text is 1. Pet. 3.21 The answer of 〈◊〉 good conscience towards God by the resurrection of Jesus Christ Where the Apostle first giveth this title to a renewed conscience to be called a good conscience Secondly he nameth the cause that maketh it to be good the power of Christs resurrection When the resurrection of Christ Jesus is powerfulâ— upon us then conscience becometh good 5. The fifth is quietnesse By nature â—othing is so fierce and violent if it be â—nce awaked as conscience is O it is â—nspeakably furious Thus is consciâ—nce by nature and therefore it can neâ—er be good untill we get it appeased with the assurance of the pardon of our â—innes and so true peace and comfort â—stablished in it This is the reason why â—he Scripture joyneth a good consciâ—nce and faith so often together as â— Tim. 3.9 Holding the mysterie of faith â—n a pure conscience It cannot be a pure or good conscience if faith be not held â—n it As long as the conscience is not â—nderpropped by faith the conscience must needs be in a wildernesse Perhaps my sinnes are imputed unto me perhaps â—hey are pardoned Perhaps they are coverâ—d perhaps not As long as the conscience lieth under these uncertainties it cannot be firm and foundly good indeed therefore we must labour for assurance of pardon by faith Thus much of a good renewed conscience that is perfectly and soundly renewed An infirm conscience II. Secondly There is a good conscience renewed but not soundly renewed very much as yet defective and imperfect The former conscience is called conscientia firma a firm conscience This is called conscientia infirma an infirm conscience Rom. 15.1 We that are strong ought to bear the infirmities of the weak This infirm conscience is a good conscience too and renewed but cumbred with sundry imperfections which in processe of time by growth in grace are for the most part conquered in the godly True faith is required unto this For the Apostle calleth such an one a brother in Christ one that hath this infirm conscience Rom. 14.21 It is good neither to eat flesh nor to drink wine nor any thing whereby thy brother stumbleth And we must not set such an one at nought Tush what care I for him I know I may lawfully do thus and this is my Christian liberty and shall I lose it for him because of his conscience Nay saith the Apostle Rom. 14.10 Why dost thou set at nought thy brother Mark The Apostle counteth such an one a Christian brother and not to be set at nought and therefore this is a good conscience too differing as much as white from black from such consciences as are weak through superstition of mind and through pride of heart because they will not be otherwise or through affected ignorance because they love not to be better informed These weak consciences are wicked I speak not of these I speak of a good conscience a conscience renewed but renewed imperfectly having yet sundry defects and imperfections The imperfections of it are 1. Imperfection of knowledge It doth not yet soundly and clearly understand what is lawfull and what is pure and what is by Christian liberty indifferent Paul saith Rom. 14.14 I know and am perswaded by the Lord Jesus that there is nothing unclean of it self but to him that esteemeth any thing to be unclean to him it is unclean He speaketh of things that are indifferent The Apostle had knowledge but there were others who did not know this O I may not eat this meat I may not play at bowls or use any other recreation I should sinne if I should c. This is one weaknesse in this kind of conscience weaknesse of knowledge 2. The second imperfection is to be grieved where it needeth not be grieved As when it seeth other do that which it self through mistake doth judge to be evil it is apt to be grieved and troubled to see it Rom. 14.15 If thy brother be grieved with thy meat now walkest thou not charitably It may be thou thinkest it lawfull to eat such meat but he thinketh otherwise and so is grieved to see thee eat This is another imperfection in this conscience to be grieved and offended without just cause 3. A third imperfection is in judgement It is apt to judge and condemn another mans liberty 1. Cor. 10.29 Why is my liberty judged of another mans conscience He speaketh of a weak conscience It is apt to be judging and condemning my liberty saith he but why so This is a fault and an imperfection indeed O such an one sinneth he doeth so and so yet it may be the thing is not unlawfull but a weak conscience is apt so to judge it and to condemn him that doeth it Let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth Rom. 14.3 4. A fourth imperfection is this A weak conscience is apt to be misled So the Apostle intimateth Take heed lest by any means this liberty of yours become a stumbling-block unto them that are weak for if any man see thee who hast knowledge sit at meat in the idoles temple shall not the conscience of him that is weak be emboldned to eat those things which are offered to idoles and through thy knowledge shall thy weak brother perish for whom Christ died 1. Cor. 8.9 10 11. Where ye see that weak consciences are apt to be misled The reason is this Because when they see others whom they know to be more learned and judicious then themselves to do so and so that may soon tempt them to do it though their conscience be against it Vse 1 The first use is this If any have weak consciences let them labour to strengthen them Ye see what imperfections are in a weak conscience how apt it is to be offended and to judge other mens liberty how prone to misleading therefore let every good soul labour to be strengthened Vse 2 The second use is this Those that be strong must be carefull that they offend not the weak Though they do believe such and such Christian liberties they have yet if they know the use of them will offend their weak brother they should be carefull to abstein Rom. 14.13 Let no man put a stumbling-block or an occasion to fall in his brothers way Vse 3 Thirdly if it be such a sinne to sinne against the conscience of the weak then what a sinne is it to sinne against the conscience of all that are godly whether weak ones or strong ones Ye who walk after the flesh and can have disorders in your families and vanity in your mouths and apparent corruptions in your lives Ye who can drink and be drunken and keep company and prophane the Lords dayes ye offend the consciences of all that are godly it is a grief to their souls to see it Let me tell you It is a sinne to be wicked
estate before God And that hath made way now to a treatise of conâ—cience which will shew us what estate â—e are in before God I desire to handle common-place-wise And first I will â—â—l you in brief what the conscience of â—ery man is I say of every man For â—ngels and devils have a conscience â—o ye may see it in the speech of the â—ngel to John when John would have â—orshipped him Rev. 19.10 I am thy fellow-serâ—ant saith he see thou do it not Mark He had a conscience that could say I am a servant and therefore must not taâ—â— worship to me So for the devils Wheâ— our Saviour bade them come forth oâ— the possessed Matth. 8.29 they say Art thou comâ— to torment us before our time See theâ— had a conscience that told them therâ— would be a time when they should bâ— further tormented But I am not tâ— speak of such consciences but of thâ— conscience of man Now the conscience of man is the judgement of maâ— upon himself as he is subject to God judgement Divines use to expresse iâ— 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 ensuâ—ng treatise Rom. 2.15 1. Foure Propositions That there is in every man a conscience Their consciences bearing them â—itnesse Every one of them had a â—onscience bearing them witnesse 2. That the light which conscience directed to work by is knowledge written in their hearts 3. That the bond that bindeth a mans conscience is Gods law which â—hew the effect of the law written in their â—â—arts 4. That the office and duty of conâ—â—â—ence is to bear witnesse either with our selves or against our selves accusing or excusing our selves or actions bearing witnesse and their thoughts acâ—using or excusing one another I begin â—ith the first Proposition I. There is in every man a conscience THere was a conscience in all these heathen in the text 1. There is in every man a conscience their consciences â—ring them witnesse There was a conscience in the Scribes and Pharisees John 8.9 being convicted of their own consciences There is a conscience in good men as in Paul 2. Cor. 1.12 Our rejoycing is this the testimony of our conscience There is a conscience in wicked men Tit. 1.15 their mind and conscience is defiled As it is impossible the fire should be without heat so it is impossible that any man should be without â— conscience Indeed we use to say Such an one hath no conscience buâ— our meaning is that he hath no good conscience But every one hath a conscience either good or bad The Lord engraved conscience in man when he created him at first True it is since the fall of man conscience is miserably corrupted but man can never put it off Conscience continueth for ever in every man whether he be in earth or heaven or hell The most base and devilish profanelings in the world have a conscience Let them choke it or smother it as much as they can let them whore it or game it or drink it away as much as they are able for their hearts yet conscience will continue in spite of their teeth 1. No length of time can wear this conscience out What made Josephs brethren to remember the cruel usage they shewed him but conscience It was about twenty years before yet â—hey could not wear it out 2. No violence nor force is able to â—uppresse conscience but that one day â—â—r other it will shew it self What made Judas go and carry back the money that he betrayed our Saviour for â—nd also to cry out I have sinned but conscience No question but he laâ—oured to suppresse it but he could â—ot 3. No greatnesse nor power is able do stifle conscience but that it will one â—ay like a band-dog flie in a sinners face What made Pharaoh crie out I am â—icked but conscience He was a great King and yet he was not able to overâ—ower conscience 4. No musick mirth or jovializing â—an charm conscience but it will play â—he devil to a wretched soul for all â—hat What was the evil spirit of meâ—ancholy that came upon Saul but conscience He thought to allay it with instruments of musick but it still came again 5. Death it self is not able to part conscience from a sinner What is that worm that shall never die but onely conscience and in hell conscience is as that fire that never goeth out I confesse some seem to have lost conscience quite They can omit good duties as though they had no conscience at all they can deferre repentance and turning to God as though they had no more conscience then a beast but one day conscience will appear and shew plainly that it was present with them every moment of their lives and privie to all their thoughts and all their wayes and set before them all the things that they have done Be men never so secure and senselesse and seared for the present conscience will break out either first or last Either here or in hell it will appear to every man That he hath and ever had a conscience Reasons Now the reasons why the Lord did plant a conscience in every man living are 1. Because the Lord is a very righâ—ous Judge And as he commandeth â—rthly judges not to judge without â—itnesse so he himself will not judge â—ithout witnes and therefore he planteth a conscience in every one to bring in evidence for him or against him at Gods tribunall 2. Because the Lord is very merciâ—â—ll We are wonderous forgetfull and â—ndlesse of God and of our own souls and have need to be quickned up to our duties therefore the Lord hath â—iven every one of us a conscience to â—â—e a continuall monitour Sometime â—e forget to pray and then conscience â—â—tteth us in mind to go to God someâ—â—me we are dull in the duty and conâ—â—â—ence is as a prick to quicken us someâ—ne our passions are distempered and â—en conscience checketh commandâ—â—h us to bridle them We should neâ—r be kept in any order if it were not â—r conscience Therefore hath the â—ord in mercy given us a conscience Vse 1 The first use is to condemn that diabolical proverb common among men Conscience is hanged a great while ago No no Achitophel may hang himself buâ— he cannot hang his conscience Saâ— may kill himself but conscience cannoâ— be killed Mar 9.44 It is a worm that never dieth As the reasonable soul of man
is immortall so conscience also is immortall Vse 2 Secondly this condemneth such a go about to suppresse conscience Theâ— conscience maketh them melancholicâ— and lumpish now and then and they gâ— about to shake it off Alas why do yâ— 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 sâ— close that a man may as soon shake oâ— himself as his conscience And indeeâ— his conscience is himself 1. Cor. 11.28 Let a man examine himself that is his conscience Judge in your selves verse 13. that is Judge iâ— your consciences Vse 3 Thirdly this confuteth that drunke opinion That conscience is nothing â—ut a present fit of melancholy No It causeth it may be the present melancholick fit but it is not it Conscience 〈◊〉 a standing power in a man that is eâ—ermore with him and will evermore â—dge him and condemn him if he be â—uiltie before God It will be with him when his dumpish fit is over Let him laugh and be merry yet conscience lies 〈◊〉 the bottome of all and will spoyl all the mirth Prov. 14.13 Let the drunkard be neâ—er so joviall I will not believe but â—onscience in the midst of that drunken mirth causeth some sadnesse within and telleth him this is a very wicked life Let the carnall hypocrite daub up the matter with good duties and good prayers and good hopes I cannot believe but â—here is a conscience lieth at the botâ—ome and telleth him he is rotten for all â—his You may see this in Cain Gen. 4.5 He had â—een at a good duty sacrificing to the Lord but his countenance fell when â—e had done conscience did lie at the bottome and did tell him God did not accept him Conscience is with evil men at church at sermon at sacrament and telleth them secretly that they anâ— not the persons to whom the blessinâ— of these ordinances belong Vse 4 Lastly this may be for exhortatioâ— to the godly That they would consider this that they have ever a conscience within them and that thereforâ— they would labour alwayes to keep iâ— void of offense which was Pauls exercise Acts 24.16 Take heed you offencâ— 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 yoâ— offend them not because they are eveâ— 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 â—r alwayes with your wives nor alâ—ayes with your parents or masters â—ere is a time when you must part but â—onscience and you will never part â—herefore labour to keep it void of ofâ—nse And thus much of the first proposition There is in every man a consciâ—nce Proposition II. The light that conscience acteth by is knowledge THis knowledge is twofold II. Proposition 1. Of Gods law 2. Of our selves 1. The knowledge of Gods law To know Gods will what is good what is â—ad what God coÌ„mandeth 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 â—as it is a light to guide them in the way of salvation but all the world have some measure of knowledge whereby they may gather that there is a Goâ— and that he ought to be worshipped aâ— obeyed and that he hath power ovâ— life and death All the world haâ— knowledge in some measure what 〈◊〉 good and what is not what is to bâ— done and what not what is accordinâ— to conscience and what not All thâ— world have this knowledge in somâ— 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 Iâ— there were not some light in this behalf some knowledge of the law oâ— God in every man conscience could doâ— 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 conscieâ—â—e of David go by Psal 18.23 I was upright beâ—e God saith his conscience and I kept 〈◊〉 self from mine own iniquitie His â—â—nscience had a light whereby he â—ew what he did Secondly ye shall â—d this in wicked men This light the conscience of Achan went by Josh 7.20 I have â—ed against the Lord God of Israel and â—us and thus have I done These are the two lights that every â—ans conscience goes by It hath light in some measure to know the law of God what he should do and what he should not do and it hath light in some measure to know himself what he hath done or not done whether he hath done â—s he should yea or no. Now these two â—ights are necessary as thus I prove First the knowledge of Gods law is necessary For else conscience cannot work A drunkard might be drunk every day in the year and yet conscience could not trouble him nor condemn him of sinne unlesse he knew the law That God hath forbid drunkennesse And so the swearer And so evil woâ— and bad thoughts conscience cannot aâ—cuse for unlesse there be so much ligâ— as to know they are forbidden Aâ— therefore Divines do all say that thâ— Synteresis is necessary to the exercise 〈◊〉 conscience The Synteresis is this Wheâ— a man keeps in his mind the knowledgâ— 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 kepâ— in mind conscience cannot work And therefore when we would stirre a manâ— conscience we appeal to his knowledge 1. Cor. 6.9 Know you not that the unrighteous shall not inherit the kingdome of God As if he had said Your own consciences may condemn you to the pit of hell if ye be unrighteous because your Synteresis can tell you that the unrighteous shall not inherit the kingdome of God This is the reason why we say that there is a naturall conscience and there is an illuminated conscience because some have no
all the Angels in heaven should come and bear witnesse their witnesse is not so uncontrollable as conscience is There is no appealing from the witnesse of conscience we must be tried by it If conscience do accuse and condemn us the Lord onely is greater then our conscience 1. John 3.20 and will give judgement with it when it doth its office And if our conscience do not and commend us and applaud us when we are naught and call us good men and good women when we are nothing so but this will tell us plainly how vile and sinfull we are and if we say we are good when we are not it will tell us plainly we lie 1. John 2.4 He that saith I know him and keepeth not his commandments is a liar Mark though he say it yet his conscience giveth him the lie It is faithfull again in excusing It beareth witnesse of every good dutie we perform and of whatsoever good is in us Though all Jobs friends spake evil of him and God himself by his outward judgements seemed to condemn him for a wicked man yet still his conscience like a faithfull witnesse did not forsake him nay it offered to reason with God himself Job 13.3 I would reason with God I know I shall be justified and I will never forsake mine innocency till I die Still his conscience stood for him and excused him Thus on both sides conscience is a faithfull and sincere witnesse it will not be corrupted to speak otherwise then it knoweth the matter is 4. It is most privy to what it doth witnesse It is more privy to what we have done then all the world It can say more for us or against us then all the world Thou knowest all the wickednesse that thy heart is privy unto saith Solomon to Shimei 1. Kings 2.44 The use of all this is Vse Seeing conscience is so supreme so impartiall so faithfull so privy we should take heed â—ow we do any thing that might give â—t advantage against us If we were to â—ppear before an earthly judge to anâ—wer for our behaviour and should have a companion present continually with us marking every thing in us telâ—ing us of every fault and witnessing it â—gainst us unto the judge how carefull would we be of doing any thing that might give him advantage against us Lo we have conscience as a continuall watch-man espying out all our wayes â—etting down what-ever we do amisse â—hecking us for it for the present and one day accusing us before God and â—etting all things in order before our faces Oh how should we then labour it two years after Gen. 41.9 I remember my faults this day saith his conscience Adonibezek had forgot his cruelty but his conscience brought it to his mind As I have done so God hath requited me Judg. 1.7 saith his conscience 2. Conscience beareth witnesse of what we intend and purpose to do whether against God or man It will testifie every purpose and project of the heart though it be never acted though it die in the heart and never come to light Men little think of this Tush saith one I never did such a thing though I once intended it or had some thoughts about it Mark those very thoughts will conscience bring forth and testifie what they were Heare the Apostle Rom. 2.16 in that day God shall judge the secrets of men c. The most hidden things conscience shall bring to light and Christ shall judge them 3. Conscience beareth witnesse of the bent and frame of our hearts what we affect most and love most and rejoyce and delight in most and desire most and grieve for most what our affections runne upon most whether upon God or the world whether upon heaven or the things of this life Conscience bare witnesse to David Psal 119.77 that his delight was in the law of the Lord that God was his portion that Gods statutes were his counsellers Conscience bare witnesse to the false teachers in Christs time that they affected vain-glory and the prayse of men more then the prayse of God Conscience bare witnesse to Demas that notwithstanding his fair profession his heart was set upon the world Conscience bare witnesse to Jehu that for all his seeming zeal his heart was not upright But it may be objected Obj. 1. Jer. 17.9 How can this be The heart is deceitfull above all things who can know it Who can know it That is Answ Who else can know it but a man himself None under God can know the heart of man but a mans own conscience the spirit of man that is in him I confesse a man may be ignorant of some secret and particular deceit in his heart but who knoweth not the generall standing of God small and so we are deceived noâ— seeing the radicall power of this love of God which in regard of its vertue is stronger then the other As a fool if he should feel hot water would conclude that there is no cold at all in it whereas there is radicall cold in that water such as will expell all that heat in a little space Or else this ariseth from anguish of spirit which so disturbeth the mind that it cannot see its own condition nor be capable of the comforts belonging unto it as it was with the Israelites Exod. 6.9 otherwise doubtlesse we may know our own hearts and when our conscience beareth witnesse its witnesse is right Vse 1 I. Use of reproof to those who stand out against the witnesse of their conscience and like hard-hearted felons plead still Not guiltie though never so much evidence come against them though conscience oft tell them this they have done thus they do such they are Oh stop not your eares against conscience stand not out against it but believe its testimony and make use of it to repent of the evil it accuâ—â—â—h of while mercy may be had before â—od himself cometh and joyneth with conscience to condemne for ever Vse 2 II. It serveth for singular encouragement to all to abound in good works Conscience will bear witnesse of them all to our unspeakable comfort in the time of afflictions yea at death and judgement Job felt it a sweet thing to have conscience give in testimony of his integrity and uprightnesse When his friends proved miserable comforters and God himself seemed to write bitter â—hings against him yet his conscience witnessed that he had been eyes to the â—lind and feet to the lame he had fed â—he hungry and clothed the naked and comforted the fatherlesse There is not â— good thing that ever we do but conscience will afford us the sweetnesse and comfort of it in our troubles Isai 38.3 Rememâ—er O Lord saith Hezekiah that I have walked before thee in truth and with a perfect heart We have spoken of consciences single bearing witnesse Now followeth its now onely of those who drown their consciences in their cups and fear
their consciences by their grosse sinnes but of those who would seem godly and perform good duties but with hypocriticall hearts and carnall minds O that they would heare but conscience argue a little in this manner To be carnally minded is death that is is an evident signe of a man that is in the state of death and damnation But saith conscience I am carnally minded or we are carnally minded Therefore we have an argument about us of death and damnation And so also for all other sinnes There is not a wicked man under heaven but he may argue out of his own miserable estate by his conscience or he might if it were awaked as one day it will be Vse 3 Thirdly this may serve for instruction No matter what opinions meâ— have of us in the world The questioâ— is What is the judgement of our owâ— consciences upon us It may be thou art taken for a man of great knowledge and a forward man in godlinesse it may bâ— the godly dare not judge otherwise oâ— thee but the question is What is tâ—â— judgement of conscience Doth nor thy conscience tell thee thou art but a proud fool conceited of thy knowledge and â—ovest to heare thy self talk And so for thy performance of good duties what testimony doth conscience give of the manner of doing of them The testimoniall of conscience is above all testimonials in the world 2. Cor. 1.12 all the good opinions of the world are not worth a â—ush without this If conscience can â—ay that in our wayes we seek to please God and allow not our selves in any â—vil way this testimony is full and saâ—isfactory and onely this Yet further concerning this judiciall witnesse of conscience It is either about â—hings to be done or omitted or things â—lready done or omitted The judiciall witnesse of conscience about things to â—e done or omitted is double 1. To â—dge out of Gods law whether it be â—ood or evil 2 To counsel out of â—ur own judgements either to do it or â—orbear it according as the nature of the â—ction is If it be good conscience will so on the contrary if it be evil conscience will counsel us to forbear yea bring arguments to disswade O do it not it will tend to the dishonour of God and be offensive to others and wound our souls c. It was conscience that withheld David from killing Saul and prest him from it by a strong argument 1. Sam. 24 10. O he is the Lords anointed It was conscience that withheld Joseph from yielding to the enticings of his mistres and yielded him an argument to disswade him from it How shall I do this great wickednesse and so sinne against God It was conscience that disswaded Nehemiah from flying Neh. 6.11 Should such a man as I flie And if one argument will not serve conscience will use more Vse 1 The use of this may be first for Instruction Hence we learn that naturall men may have a conscience urging to good and restraining from evil There is no man so evil or ignorant but he hath naturally some light with him by which conscience is set on work to advise and to counsel and to say This is very good do it This is very sinfull forbear it This therefore is no signe of grace in any man to have his conscience calling upon him to do good or â—isswading him from evil The very heathen had so according to their light yea and in many of them it was forcible to restrain them from many sinnes which they were inclined unto And so may many men be put upon many good duties not for any love or liking of that which is good but because they would please and satisfie conscience which otherwise will not suffer them to be quiet It was conscience that kept Abimelech from defiling Sarah and yet a carnall man Here then a question may be asked Obj. Whether a mere naturall man can avoid sinne for conscience sake I answer Answ That this expression for conscience sake may be taken two wayes either 1. for conscience of the commandment of God and love to it and so none but Gods children do obey for conscience sake and so it is meant when Paul speaketh of being subject for conscience sake Rom. 13.5 1. Pet. 2.19 and Peter speaketh of suffering science may not reproch him all his dayes for not following it Whereas it is otherwise with the wicked Vse 3 3. The third use is this Seeing conscience is appointed by God to be our guide and our counsellour it should be our practice in every thing we do to ask counsel of conscience whether we were best do it or no. I say that conscience is Gods oracle Whatsoever we are to do we should as David enquire of Gods oracle 1. Sam. 23.2 May I go this way to work or shall I take an other course Heare counsel and receive instruction Prov. 19.20 saith Salomon that thou mayst be wise at thy latter end Conscience is a faithfull counsellour heare it It is the great mercie of God that thou hast such a privie counsel Thou canst go nowhere but it is about thee to advise thee Therefore as Rehoboam said to his green heads What counsel give you so say thou to thy conscience What advise givest thou Conscience in this case my carnall friends counsel me thus and thus mine own carnall heart and lusts would have me go this way but Conscience what counsell givest thou Vse 4 4. The fourth use is to reprove â—he custome of most men who with Ahab refuse the counsel of that one â—rue wholesome prophet have foure â—undred other counsellours who will â—ive counsel as they would have it They regard not this good Michaiah â—hey slight the counsel of conscience â—heir lusts and their carnall reason and â—â—esh and bloud are their counsellours The counsel of conscience they say is not â—ood at this time as he said of Achitoâ—hels They will heare conscience at â—nother time but not now But take â—eed for if you reject the counsel of â—onscience it is because the Lord hath â— purpose to destroy you The Adjuncts of conscience which shew themselves in the discharge of this dutie of judging and counselling THe adjuncts are of two sorts The adjuncts of conscience 1. such as respect consciences abilitie to â—ischarge its duty 2. such as accompanie conscience in the discharge thereof darknesse knoweth not whither he goeth John 12.35 O labour therefore to get a conscience illightened It is true a man may have an illightened conscience and yet go to hell but this is most certain without an illightened conscience a man cannot go to heaven And if thy conscience be something illightened yet labour for more light It will prevent many a stumble save thee from many a knock Thou knowest not what case thou mayest be in what difficult straits thou mayest be put unto if thou hast not light in thy conscience to direct
thee what wilt thou do II. An erroneous conscience SEcondly an erroneous conscience is 2. An erroneous conscience when conscience not understanding Gods law or misapplying it doth judge amisse and direct amisse So Josephs conscience for a while was in an errour when Mary was found with child Matth. 1.19 His conscience informed him that he must either make her a publick example or put her away privily Here his conscience erred about this particular untill the Angel had better informâ—d him There is a question Quest here raiâ—ed by Divines and it is Whether we â—ught to follow conscience erring or â—o A question very necessary to be â—andled partly because of mens ignoâ—â—nce in this kind and partly because of â—â—e frequency of the case I answer â—â—us Ans 1 First we must not obey conscience â—â—ing or counselling to that which is â—â—l For our errour of conscience doth â—t make the transgression of the law 〈◊〉 be no sinne though an erroneous â—â—nscience lead us to transgresse it Because the law of God is above conscience and therefore the comâ—andment of Gods law standeth in full â—â—rce though conscience command â—â—ntrary to it Suppose a man should â—â—ink in his conscience he might not â—â—ke an oath though never so lawfully â—â—lled thereunto by the magistrate and 〈◊〉 never so necessary a case when as the â—ord of God commandeth us to swear 〈◊〉 truth in righteousnesse and in judgeâ—ent I must follow the commandment different to do or not to do which yet is not indifferent but absolutely commanded then it is alwayes a sinne not to do it but it is no sinne to do it The third proposition is this If conscience hold a thing necessarie which God hath left indifferent as if a man in conscience thought that he ought to pray foure times a day which thing yet God hath left indifferent in this he is bound to obey conscience though it erre And it is no sinne to obey conscience thus erring though it be a sinne in conscience thus to erre Vse 1 The use of this is I. to let us see what a sacred sovereigne thing a mans conscience is It is alwayes a sinne to disobey conscience whether it erre or no as it is alwayes a sinne to disobey God A man can never go against his conscience but he sinneth 1. Because conscience is our guide It is our inward and our inseparable guide we can never come by any direction but by conscience we can never let in the commandment of God but onely by conscience and therefore the Lord hath made it a very sovereigne thing 2. Because we break a commandment through the loyns of a sinne when we go against conscience Ajax light upon a beast and slew it his conscience thought verily it was a man Kill it not saith conscience it is a man he goeth against his conscience and killeth it His conscience here was in an errour yet he as truly guilty of murder before God as if he had indeed slain a man because he slew a man through the loyns of this beast His bloudy mind looked at a man and smote at a man and slew a man So when conscience is erroneous and thinketh this is a commandment of God it is not so but he thinketh it so in his conscience if he do contrary he breaketh a commandment though it be none because the errour of his conscience made it one to him Was not Herod truly guilty of the murder of Christ He thought in his conscience that Christ had been among the infants slain at Bethlehem Thus conscience is a sovereigne thing It is alwayes a sinne to go against it erre or not erre and if it be a sinne to go against one doubteth of the lawfulnesse of playing at cards and dice he is sure it is no sinne not to play but whether he may lawfully play he doubteth in this case he is bound not to play So when one doubteth whether it be a sinne not to call his familie together every day to prayer Gods ministers tell him he must or he sinneth I doubt of that saith he Do you so but you are sure it is no sinne to do it Therefore you are bound to do it because you are bound to decline the doubtfull part and take that which is certain And so of all other the like particulars Rule 2 2. When conscience doubteth on both sides which is the sinne and which not then a man ought to do that which is most void of offense As for example Say an Anabaptist amongst us doubteth whether it be a sinne in him to bring his child to church to be baptized or a sinne to refuse here his rule is That that which is most void of offense and most agreeable to brotherly unity and concord is to be taken the balance hanging otherwise even and the arguments to urge both the one or the other seeming of like weight then this must be put into the scale and resolve the doubt Rule 3 3. It is lawfull to do some things when yet our conscience doubteth of the lawfulnesse of them For we must consider there are two kinds of doubting there is a speculative doubting and there is a practicall doubting Speculative doubting is to doubt of the lawfulnesse of the thing it self to be done Practicall doubting is to doubt of the lawfulnesse of the doing of it Now this latter is not alwayes a sinne but the other is As for example If a servant be commanded of his master to attend on him on the Lords day he knoweth not what his businesse should be and perhaps doubteth it is not of such moment as to be done on that day yet he hath no reason to deny his attendance in this case though he doubt of the lawfulnesse of the thing done yet he need not doubt of the doing of it because he knoweth not what the businesse is and hath no reason whereby he is able to doubts and scruples whether he is right or no especially in matters of greatest moment It is a great misery to have our consciences blind which should be our guides and which it is a sinne to disobey This is the reason why St Paul doth so often speak I would not have you ignorant 1. Cor. 10.1 and 11.3 It is a very great misery that ones conscience should be ignorant what to do what to hold what to follow I say it is a lamentable miserie that many who have followed the directions of conscience should by it be led to death and damnation to do things contrary to Gods word What a misery was it for the Jews to have zeal and not according to knowledge c. Vse 2 II. This should teach us to use the means truly to inform conscience Without knowledge the heart is not good Prov. 29.1 that is it is most profane There be three means to get knowledge Means to get knowledge 1. Let us pray unto God that he would opeâ— our understandings that as
not onely absolve him from thâ— guilt of those sinnes which he neveâ— committed but also from the guilt oâ— those sinnes which he hath committeâ— against God or against man It can telâ— him he hath truly repented and trulâ— been humbled and truly got pardon Ye know David had committed diveâ— sinnes yet when he had humbled 〈◊〉 soul before God and obteined pardoâ— his conscience telleth him as much anâ— absolveth him Psal 103.3 Blesse tâ—â— Lord O my soul c. who forgiveth 〈◊〉 thy sinnes Nay though a child of Goâ— have many infirmities dayly and houâ—ly yet his conscience doth absolâ—â— him It is no more I that do it saith 〈◊〉 conscience but sinne that dwelleth in 〈◊〉 If I distrust it is no more I for I fight â—gainst it if I be overtaken by any weakâ—esse it is no more I for I laboured against 〈◊〉 and do bewail it III. A misliking conscience THe third part of consciences office in things done is to mislike if we â—ave done ill There be imperfections in the best obedience of Gods dearest servants What I do I allow not Rom. 7.15 saith â—aul His conscience misliked some â—â—ing done by him But that mislike of â—onscience which now I speak of is of â—â—ings that are ill done that is not done in truth and sinceritie Thus it is 〈◊〉 all that are not renewed by the holy Ghost The office of their conscience â—â—deed is to mislike what they do When they have prayed their consciâ—â—ce can mislike it and say I have not â—ayed with a heavenly mind a holy heart When they have been at a Sacrament â—onscience can truly mislike it and say â— have not been a fit guest at Christs taâ—â—e c. When they are crossed and â—empted their consciences truly mislike their carriage and say I do not fight and resist but readily and willingly yield tâ— every invitation to evil Do ye noâ— think that Jeroboams conscience misliked his altering Gods worship hiâ— innovating religion his making Israeâ— to sinne do not ye think his consciencâ— misliked him for these things Do noâ— ye think that Nabals conscience misliked his griping and Doegs conscience misliked his slandering and Pashurs conscience misliked his opposinâ— and misusing Jeremie and the old prophets conscience misliked his lying Who would have thought but Balaaâ— said well Whatsoever the Lord saith unto me that will I speak and I cannoâ— go beyond the commandment of the Lorâ— to do lesse or more no not for Balaâ—â— house full of gold who would havâ— thought but that this was well said yet his own conscience could noâ— choose but mislike it being not spokeâ— in sinceritie Many a man hath gooâ— for a Christian twentie or thirtie years and every one liketh him and yet iâ— 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 â—f we have done evil and contrarie to Gods law Conscience hath an office â—ot onely to mislike us but also to conâ—emne us nay it will hasten more to â—ondemne us then God We see it in Adam Gen. 3.7 When Adam had sinned his â—onscience condemned him before God did he knew he was naked that 〈◊〉 had made his soul shamefully naked â—â—s conscience condemned him for an â—â—ostate before the Lord came to passe â—â—ntence upon him Nay it condemnâ—th us oftner then God God will condemne a sinner but once for all viz. 〈◊〉 the last day but conscience conâ—â—mneth him many thousand times beâ—â—re that Many men and women who 〈◊〉 seem godly in the worlds eyes God â—â—oweth how many of them have conâ—â—mning consciences in their bosomes 〈◊〉 all their civilities and formalities â—â—d crying God mercie and patchedâ—â— hopes many who would say that man were uncharitable who should condemn them for such and such who it may be find conscience within so uncharitable and saying plainly Ye are so like the conscience of Pauls heretick Tit. 3.11 who is said to be condemned of himself Vse 1 I. This serveth for the praise of the justice of God That he may be just when he judgeth the Lord needeth no other witnesse against us but our own consciences they make way for the just judgement of God Ye may see this in this portion of Scripture which we have in hand Rom. 2.15 wherein is shewed both that God hath appointed a day wherein he will judge the world vers 16. In the day when God shall judge the secrets of all men according to my Gospel and then in the verse going before the Apostle sheweth that now in the mean while every mans conscience maketh way for this just judgement of God their conscience bearing witnesse and their thoughts in the mean time accusing or excusing one another At the last day every man shall be judged according to his conscience a child of God according to his a carnall man according to his The Lord shall absolve all his children and their own consciences shall absolve them The Lord shall condemn all the rest and their own consciences shall condemn them This is the book that every mans life is set down in Every passage of conversation both of the godly and the wicked is recorded dayly in this book And according to what is written therein will the Lord judge every soul at the last day as Rev. 20.12 The dead were judged out of those things which were written in the book according to their works The Apostle there speaketh prophetically and putteth the past time for the future they were judged that is they shall be judged So that ye see that by the judgement of conscience way is made for the just judgement of God Vse 2 II. This should be a means to keep us from sinne and to keep us in a holy life for according to our works so will be the evidences of our consciences whether they be good or evil We had need to take heed what we write in our consciences for according to what is written there so shall we be judged Therefore if any sinne standeth upon record in our consciences we had need get it blotted out by the bloud of Christ Repent be humbled beg for pardon rest not till thou seest this debt-book conscience crossed and thy sinnes stand there cancelled and discharged THus I have shewed you the offices of conscience about things heretofore done Now let me shew you the affections of conscience in the discharge of these offices Ye have heard that conscience hath foure offices in things heretofore done 1. an office to approve 2. an office to absolve 3. an office to dislike 4. an office to condemne The two former when we have done well and lived well then the office of conscience is to approve and absolve The two latter when we have done ill and lived ill then the office of conscience is to mislike and to condemne Now followeth the affections of conscience in the discharge of these offices and they are
foure 1. A tender conscience 2. A sleepie conscience 3. A benumbed conscience 4. A seared conscience First a tender conscience 1. A tender conscience that is a conscience touched with the least sin â—nd checking us for the least sinne as for vain thoughts exorbitant passions â—dle words and the like 1. Sam. 24 5. Such was Davids conscience which smote him for â—utting off the lap of Sauls garment Such was Zaccheus his conscience which troubled him for supposed sins â—f I have wronged any man saith he He â—id not know but his conscience was so â—ender that it made him carefull of Ifs. This tender conscience is a singular blessing of God And if we desire to â—ttein unto it we must labour to see the â—diousnesse of sinne yea the malignity â—nd exceeding evil there is in the least â—inne this will make us tender of it Secondly we must labour to mourn for very sinne though it seem little this â—lso will keep our consciences tender And we have great cause to prise a tender conscience What got the Bethshemites by not being tender in conscience They looked into the Ark and because they durst venture upon it thâ— Lord smote fifty thousand of them aâ— 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 tâ— death Conscience should tender thâ— least commandment of God and so bâ— tender of the committing the least sinâ— This conscience is a great blessing The second affection of consciencâ— is sleepinesse A sleepy conscience 2. A sleepy conscience iâ— not so quick in smiting us as it ought either it checks not or else with sucâ— faintnesse that it worketh not upon us it maketh us never the more watchfulâ— against sinne This we see by many whâ— can commit such sinnes without trouble or disquiet as would bring others on their knees and make theâ— walk heavily long after This sleepâ— conscience is very dangerous it maketh men as ready to fall into the same sinneâ— tomorrow as to day and next day as tomorrow it letteth them see their faults but amendeth none because this is such a conscience as doth not cause men to feel the burden of their sinnes A man can never come to Christ as long as he hath a sleepy conscience because it doth not cause sinne to be burdenâ—ome They who have this conscience â—an sleep for all it and eat and drink and â—e merry for all it Now a man can neâ—er come to Christ that is not burdenâ—d with his sinne that he cannot bear 〈◊〉 cannot be quiet for it cannot sleep â—or it then Christ calleth him Come unâ—o me Matth. 11.28 all ye that are weary and heavy laâ—en and I will ease you A benumbed conscience that is 3. A benumbed conscience â—â—ch a conscience as is in a deep sleep This differs from the former in degree You know there is a lesse sleep and â—ere is a greater sleep There is a lesse â—eep when onely the outward senses â—â—e bound and there is a sleep when â—â—e inward senses are bound too Now benumbed conscience is a conscience â—hat is in a deep sleep Preach to it it â—ourneth not cry to it it listeneth not This is a benumbed conscience Nor the greatnesse of sinne nor the wrath of God denounced against it can move it Men can know themselves guilty of such and such sinnes and yet not lay them to heart conscience never telleth them about it Thus the Apostle speaketh of those who knew thâ— judgement of God Rom. 1.32 that they which commiâ— such things are worthy of death yet noâ— onely do the same but have pleasure iâ— them that do them Their conscienceâ— though informed and in some measure knowing the evil of their courses and the severitie of Gods judgement yet leâ— them go on still and not onely commiâ— the evil themselves but delight to seâ— others as bad as themselves Such arâ— our swearers and drunkards and company-keepers c. This is a verâ— wretched conscience the Lord deliveâ— us from it 4. A seared conscience Fourthly a seared conscience thaâ— is such a conscience as speaketh not 〈◊〉 jote seared with a hot iron as the Apostles phrase is 1. Tim. 4.2 a sense lesse conscience a past-feeling conscience when men can swallow down sinne like drink oathes contempt of God his word and worship mockage of Gods servants hating to be reformed such as sin without any remorse This kind of conscience is in foure sorts of men 1. In dissolute and profligate persons who like common strumpets have their souls lie open to every sinne that cometh by 2. In obstinate sinners such as like Ahab have sold themselves to work wickednesse in the sight of the Lord. 3. In scoffers and jeerers who speak evil of them who runne not in the same excesse of riot with themselves and nickname the godly 4. In Apostates and backsliders who speak lies through hypocrisie and have fallen from the profession of the truth All these men have a conscience seared with a red-hot iron This is a great judgement of God greater then this there cannot â—e No outward judgement that can fall upon us is like unto it not the plague nor shame nor beggery no nor any curse besides hell it self is equall to it By this the onely means under God of repentance is taken away Such may come to repent but it is a thousand to one if ever they do It is like a grave-stone lying upon their consciences which keepeth them under untill the day of judgement at which time God will awaken their consciences and then they will be more furious in tormenting then the very devils themselves Vse Ye that are not yet fallen upon this wretched conscience I beseech you take heed that ye never do But ye will aske me How may we avoid it Avoid it alas ye may avoid it if ye be carefull for conscience never seareth it self If ever it be seared it is ye your selves that do fear it Indeed the mind of man may blind its own self and the heart of man may corrupt its ownself and the affections of man may defile their own selves but conscience never corrupteth it self never seareth it self But you will say What must I do to avoid this searing of conscience First listen to conscience well that whatever it saith to thee from God thou maist do it This was the course of the Psalmist I will hearken what the Lord God will say in me so some translate it Heare then and listen what the Lord God will say in thee what thy conscience illightened saith in thee and do it Secondly whenever this conscience is quick follow it Nothing more seareth conscience then suffering quickneings to die Blow the coles if they do but smoke As the Apostle saith quench not the Spirit so quench not conscience I have hitherto shewed you that every man hath a conscience and the
reasons why God hath given us a conscience the light that it acteth by the offices of it and the affections of it Now from all these proceed two other adjuncts of conscience 1. A quiet conscience 2. An unquiet conscience A quiet conscience COncerning a quiet conscience three things are to be considered 1. What a quiet conscience is 2. How it differeth from that quiet conscience which is in the wicked 3. The examination whether we have this quiet conscience or no. I. For the first What a quiet conscience is It is that which neither doth nor can accuse us but giveth an honourable testimony of us in the course of our lives and conversations ever since we were regenerate I put that in too for 1. we do not begin to live till we be regenerate and 2. we can never have a true quiet conscience till then Such a quiet conscience had good Obadiah 1. Kings 18.12 I fear the Lord from my youth saith his conscience This was a very honourable testimony that his conscience gave him Such a quiet conscience had Enoch Heb. 11.5 Before his translation he received this testimony that he pleased God Dicente scripturâ inquit ille Haymo saith this testimony was the testimony of scripture Gen. 5.24 where it is said that he walked with God This is true but this is not all The text saith not there was such a testimony given of him but he had it and that before his translation but the testimony of Moses was after his translation Therefore it was the testimony of his conscience that bore witnesse within that he pleased God So that this is a quiet conscience which neither doth nor can accuse us but giveth an honourable testimony of us in the whole course of our life and conversation Now to such a quiet conscience there be three things necessary 1. Uprightnesse 2. Puritie 3. Assurance of Gods love and favour First uprightnesse is when a man is obedient indeed Many will be obedient but they are not obedient indeed not humbled indeed not reformed indeed What it is to be obedient indeed ye may see Exod. 23.22 But if thou shalt indeed obey his voyce and do all that I shall speak c. Mark that is obedience indeed when we do all that God speaketh and are obedient in all things This is an upright conscience when the heart is bent to obedience in all things An example we meet with in Paul Acts 23.1 I have lived in all good conscience before God untill this day His conscience could not accuse him of any root of wickednesse and corruption allowed and cherished in him That is an upright conscience Hast thou such a conscience as this My conscience can truly bear witnesse there is no sinne I favour my self in allow my self in but condemne all strive against all Thus David proveth that his conscience was upright If I regard iniquitie in my heart the Lord will not heare my prayer The regarding of any iniquity will not stand with uprightnesse A second thing required to a true quiet conscience is puritie Though ouâ— heart be upright and stand generally bent to do the Lords will yet if we be guiltie of some particular sinne this will hinder the quiet of our conscience Therefore saith Paul 1. Cor. 4.4 I know nothing by my self that is no thing to acoâ— me no corruption no root of unbeliâ—â— reigning in him Infirmities he haâ— many and frailties he had many and hâ— knew them but he knew nothing 〈◊〉 accuse him Whatever was amisse iâ— him his conscience told him he useâ— all holy means against it If thy conscience can truly say thus also of thee then hast thou a truly quiet conscience Thirdly Assurance of Gods love favour and pardon Though we have fallen into great sinnes yet our consciences may have quiet if we can be truly assured of Gods love and favour in the pardon of them Heb. 10.2 The Apostle proveth that the sacrifices of the law could not purge away sinne but onely Christs bloud can do it His argument to prove it is this Because those sacrifices could not free a man from having conscience of sinne they could not purge the conscience but Christs bloud can After assurance of pardon in Christs bloud conscience can no more condemne for sinne how many or how great soever the sinnes were which have been committed These are the three things required to a true quiet conscience Furthermore a quiet conscience implieth two things 1. A calmnesse of spirit 2. A chearfull merry and comfortable heart These two I mean when I speak of a quiet conscience 1. A calmnesse of spirit or a quietnesse of mind not troubled with the burden of sinne nor the wrath of God nor terrified with the judgements due unto sinne This quietnesse and calmnesse of spirit is promised to all them that truly hearken unto Christ and obey him Prov. 1.33 Whoso hearkeneth to me shall be quiet from fear of evil 2. A chearfull merry and joyfull heart When our conscience giveth a comfortable testimonie of us it cannot but make our hearts joyfull 2. Cor. 1.12 This is our rejoycing the testimonie of our conscience saith Paul The comfortable testimonie which his conscience gave of him made him to rejoyce A wicked man cannot truly rejoyce no though he be merrie and joviall and laugh yet his carnall estate is a snare he can have no true joy but the righteous sing and rejoyce Prov. 29.6 No mirth like the mirth of a good conscience All other joy is but outside painted seeming joy That is onely true joy that is rooted in the comfortable testimonie of an upright good conscience which telleth a man his peace is made with God and that whether he be in sicknesse or in health God loveth him whether he live or die he is the Lords Thus ye see what a quiet conscience is How a quiet conscience in the godly differeth from the quiet conscience that is in the wicked THe second thing propounded to be considered about a quiet conscience is How it differeth from that quiet conscience which is in the wicked 1. I confesse that the wicked seem to have a very quiet conscience Many thousands of carnall people seem to live and the in quiet Look into alehouses lewd houses into all places who so merrie and brisk and heart-whole as they say as they who have no saving grace Job 21.23 Yet 2. this quiet conscience in them must needs differ from the quiet conscience of the children of God Certainly the Lord will not give the childrens bread unto dogs neither will he smile upon their souls neither doth he pardon the sinnes nor accept the persons of the ungodly And therefore if they have a quiet conscience it must needs differ from that iâ— 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 thâ—
difference between the holy and the profane Now the question is this Where in lieth the difference between the quiâ— conscience of the righteous and thâ— quiet conscience of the wicked Answ The difference between them lieth iâ— foure things 1. In the thing it self 2. In the cause 3. In the effect 4. Iâ— the continuance I. In the thing it self The quiet conscience in the godly is double not onely apparentiall and nominall but reaâ— and substantiall It is quiet and quiâ— too Isai 57.19 peace and peace too I create tâ— fruit of the lips peace peace Marâ— peace and peace too peace in appearance and peace in truth and substance also But the peace and quiet of consciencâ— which the wicked have is not such peace It is peace and no peace peace â—n appearance but no peace in truth Their god is the god of this world â—nd he perswadeth them they have peace But my God saith the prophet â—peaketh otherwise vers 21. There is no peace to â—he wicked saith my God They talk of a good conscience sometimes and boast they have a good conscience but the â—ruth is they cannot have true peace within for saith the prophet the wickâ—d is like the troubled sea which cannot â—est whose waters cast up mire and dirt So doth a wicked mans conscience seâ—retly cast up mire and dirt in his face His peace can onely be outward and apparentiall II. There is a difference in the cause The quiet of a good conscience ariseth â—rom one cause and the quiet of a bad â—onscience ariseth from another 1. The quiet of a good conscience â—riseth from a distinct knowledge of the word of God and of the precepts and promises conteined in it But the quiet of an evil conscience ariseth from ignorance When men know not Goâ— nor his holy word which should binâ— conscience they fear nothing becausâ— they see nothing they know not thâ— danger of sinne Like a blind maâ— standing before the mouth of a cannon he feareth no danger because hâ— seeth none so carnall men fear not because they know not what cause theâ— have to fear Their very prayers thâ— they make are an abomination to Goâ— and they know it not their good duties they do are all like cockatrices egâ— and they know it not they know noâ— that they are in the bond of iniquitie iâ— the snare of the devil Their conscienceâ— are quiet because they know not whaâ— cause they have to be otherwise Thiâ— is one difference The quiet and peacâ— of a good conscience ariseth from lighâ— and from knowledge the quiet anâ— peace of an evil conscience from darknesse and ignorance Heb. 10.22 2. The quiet of a good consciencâ— ariseth from a due examination of ouâ—selves by the word and purging of ouâ— consciences Conscience never can beâ— good without purging and sprinkling â—o nor without a due examination the â—uiet of a good conscience ariseth from â—is Whereas the quiet of a wicked â—ans conscience ariseth from want of â—is He never examineth his consciâ—ce but letteth it sleep till God awake â— with horrour I say a wicked mans â—onscience sleepeth and that maketh it â—uiet and he is not troubled nor moâ—sted with it Like a baillif or sergeant â—â—llen asleep by the way the desperate â—btour whom he lieth in wait for may â—sse by him then and find him very â—iet and not to offer to arrest him â—r like a curst dog fallen asleep a â—anger may passe by him then and not 〈◊〉 meddled with Such like is this quiet â—il conscience 3. The quiet of a good conscience â—iseth from a good ground from the â—ork of Gods Spirit from true saving â—ace from righteousnesse Rom. 14.17 â—e reade of righteousnesse and peace â—rue peace of conscience ariseth from â—ghteousnesse Whereas the false peace â—f the wicked ariseth onely from vain hopes and conceits They are not guilâ— of such and such great sinnes or Thâ— are not so bad as some others As the Phâ—risee's conscience was quiet why â— God I thank thee I am not as other mâ—â— are no drunkard extortioner nor liâ— this publicane Or perhaps from thiâ— ground their peace ariseth The Lorâ— is very mercifull and The Lord Jesâ—â— died for sinners Or perhaps this iâ— their plea They are good comers to churcâ— They have prayers in their families Thâ— have been professours of Christ Jesus 〈◊〉 many yeares From hence they dreaâ— of peace upon false grounds when â— the way of peace they have not knowâ— When conscience shall be awaked theâ— it will tell them how they have by flatery deceived their own souls and thaâ— having no true righteousnesse they could have no true peace 4. The quiet of a good consciencâ— ariseth from tendernesse and from life Therefore the Apostle joyneth together life and peace Rom. 8.6 Truâ— peace of conscience ariseth from life â— whereas the quiet of a wicked conscience ariseth from searednesse and beâ—mbednesse and deadnesse when men â—eing past feeling of sinne are not trouâ—ed at the committing of it Thus ye â—e the second thing wherein the diffeâ—nce lieth namely in the cause III. They differ in the effect First â—he effect of the quiet of a good conâ—cience is comfort and rejoycing Rom. 5.1 Beâ—â—g justified by faith we have peace with â—od through our Lord Jesus Christ What followeth By whom we have acâ—sse by faith rejoycing c. Mark The â—eace of conscience bringeth forth reâ—ycing And so in other places peace â—nd joy are joyned together Rom. 15.13 Gal. 5.22 But the â—vil conscience though quiet wanteth his rejoycing If carnall men had no â—ore mirth then what the quiet and â—eace of their consciences doth help â—hem to they would not be so merrie â—s most of them be Secondly Anoâ—her effect of true peace of conscience â— It sanctifieth the soul it purgeth the â—eart purifieth the life and reformeth â—he whole man It is the instrument whereby God sanctifieth his people more and more 1. Thess 5.23 The God of peace sanctifie you wholly Observe the title which the Apostle there giveth unto God when he sanctifieth his people he calleth him the God of peace he sanctifieth his people by peace It maketh them think thus We must not do thus or thus as others do we shall lose the peace of our conscience if we do This maketh them strive against sinne denie their own wills and carnall appetites If I should not do so I should have no peace This peace sanctifieth But the peace which carnall men seem to have doth not sanctifie the soul they are never the more holy for the same Again another effect of the peace of a good conscience is to put life into us in the performance of good duties it maketh us with gladnesse and delight perform the duties of our generall and particular callings But the false peace of an evil conscience suffereth the wicked to be dead and dull to good duties The true peace keepeth our hearts and our minds We should
lose our minds in the things of this life but this peace doth keep them upon God we should lose our hearts upon our profits and pleasures and affairs in the world but the peace of conscience doth keep them upon heaven Phil. 4.7 The peace of God which passeth all understanding shall keep your hearts and minds This doth the peace and quiet of a good conscience but the quiet of a wicked mans conscience doth not do thus it keepeth not his mind in this manner but it is upon earthly things for all that IV. They differ in respect of duration and continuauce The quiet of a good conscience is settled and grounded in the godly it never faileth them nor forsaketh them the other peace is fading Let a feeling sermon come and rifle carnall men it taketh away their peace from them their consciences then flie in their faces and then they see they are not right Let losse of outward things come light upon them or any other affliction it taketh their peace from them conscience then breaketh out upon them and sheweth them how they have deceived them selves with false peace especially at their death then an evil conscience that hath been quiet before in stead of comforting will affright and amaze them But if we have the quiet of a good conscience it will make us heare the word with comfort and not be troubled and disquieted by a searching sermon or the threatnings of Gods judgements Nay if we be in trouble this will quiet us if in affliction this will comfort us It will endure all ouâ— life and be present at our death then especially it will shew it self a friend unto us in standing by us to chear and refresh us Psal 119.165 Great peace have they which love thy law and nothing shall offeâ—â— them saith David nothing shall offend them or take away their peace it is anâ— eternall and everlasting peace Thâ— you have seen how the true and false peace of conscience differ But here cometh a question to 〈◊〉 answered and it is this Have all God children this peace of conscience I dare say some of you look for this question and long to have it answered I answer therefore No they have it not alwayes Job seemed one while not to have it I have sinned Job 7.20 saith his conscience what shall I do unto thee O thou preserver of men David seemed one while not to have it Mine iniquities are gone over my head as a heavie burden they are too heavie for me Psal 38.4 His sinnes lay heavie upon his conscience for a fit Hezekiah one while seemed not to have it Behold for peace I had great bitternesse And therefore I say the children of God have it not alwayes But let me tell you They might have it alwayes 1. It is possible they should have it alwayes Their sinnes of ignorance and infirmitie do not break the peace of their consciences cannot for if they could then no man should have true peace of conscience at any time Nothing but willing and witting sins sinnes against conscience can break the peace of conscience as it is possible for the children of God to live without these so it is possible for them alwaies to have peace yea they may have dayly more and more peace 2. As it is possible for the children of God alwayes to have peace so they are commanded to keep their peace alwayes and it is their own fault if at any time they lose it Job 22.21 Acquaint thy self with God and be at peace saith Eliphas Col. 3.15 So Let the peace of God rule in your hearts unto which ye are called We are not onely commanded to have peace in our hearts but also that it may rule there that no corruption perk over it to hinder it we are called to this peace and commanded to have it and therefore as it is a sinne in the common-wealth when one breaketh the peace so it is a sinne in the spirit to break the peace of conscience we are all bound to the peace 3. If the children of God have it not alwayes then they feel the want of it and in the want of that comfort nothing else will comfort them It is not all the peace and prosperitie of the world that can comfort their hearts as long as they have not this peace not all the mirth in the world can content them untill they enjoy this peace again the peace and quiet of a good conscience they faint for it and long after it they can have no strength without it Psal 29.11 The Lord will give strength unto his people the Lord will blesse his people with peace It is not so with corrupt hearts they can be without peace and yet never faint they can eat and drink for all that and sleep and be merry for all that yea and go about their profits and their earthly businesses as roundly as ever for all that But the children of God if they want the peace of conscience they have no strength to do any thing almost they faint till they have it again 4. The godly alwayes have the seeds of it in them Light is sown for the righteous Psal 97.11 and gladnesse for the upright in heart Mark it is sown in their hearts and it will spring up at one time or other to chear them and to comfort them As it is with the wicked they may seem now and then to have true peace but they have the seeds of horrour alwayes in them which will sprout forth at last and then they shall find the worm of an evil conscience again so on the contrarie side the godly may seem now and then to have no peace but yet they have alwayes the seeds of true peace in them which will in time shew themselves and solace their souls for ever 5. They never want peace as the wicked do want it The wicked want it and have no possibilitie of having it they go in such paths as wherein they shall never know peace Isai 59.8 such paths as will never lead them unto it still their conscience is able to say they are not right they are carnall and not spirituall they know no true peace of conscience neither can they But the children of God walk in such wayes as will bring them to true peace of conscience ere they have done By this ye see what a good and quiet conscience is It cannot be but that all must like it and wish O that we had it Beloved let us labour to get it and the assurance of it No blessing under heaven is like it It is a heaven upon earth Happie are they who can shew they have it and miserable are they who have it not Dulce nomen pacis Sweet and pleasant is the very name of peace especially of the peace of a good conscience If ye have it no misery can make you miserable and if ye have it not no happinesse can make
Lord is the death â—his Saints Is death precious and shall I â—so vain as to fear it Thus ye see 〈◊〉 answer to the first question Wheâ—er every child of God that hath true â—ace of conscience can be desirous to â—e II. Quest Whether a wicked man that hath no peace of conscience may not be desirous to die too Answ 1. The horrour of conscience man make a wicked man desirous to die Hâ— may have so much horrour of conscience as that he may think certainly heâ— cannot be worse Hell is infinitelâ— worse but he may not think so Thâ— Judas was desirous to die Matth. 27.5 when he weâ— and hanged himself Thus many in dâ—spair do make away themselves I coâ—fesse some in despair may be fearfuâ— to die as Cain was fearfull to die â— was fear of death made him speaâ— thus unto God It shall come to passe thâ— every one that findeth me shall slay mâ— Gen. 4.14 The reason was becausâ— though he were in despair yet he wâ— not so sensible of his horrour as Judâ—â— was for Cain could go and build 〈◊〉 all this and train up his children 〈◊〉 musick and the like for all this bâ— Judas was in a case more sensible of hâ— misery 2. Dolour of pain may maâ— a wicked man desire to die Thus â— was with Saul Saul had received bâ— deaths wound and was in most grieâ—ous pain he could not die presently â—either could he live but lying in very â—reat pain between both desired the Amalekite to stand upon him and slay â—im 2. Sam. 10.9 though Osiander â—hink the Amalekite lyed unto David â—o curry favour with him but Joseâ—hus and others think he spake the â—ruth Sure it is that many wicked â—retches having no peace of consciâ—nce to sweeten and allay their torâ—ents have been desirous to die nay â—ome have hastened their own death â— Malecontentednesse and shame and â—isappointment of their aims may also â—ake wicked men desirous to die and 〈◊〉 death come not soon enough of it â—elf to dispatch away themselves with â—ruel self-murder Thus it was with Aâ—hitophel 2. Sam. 17 23. when he saw his counsel was was not followed he haltered himself He had no peace of conscience to comâ—ort him against all his dumps and disâ—ontents and therefore he was desiâ—ous to die 4. Wicked men being â—exed at something for the present may seem to be desirous to die and yeâ— 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 manâ— O for a fit he would be dying yea thaâ— he would Jon. 4.3 Lord take my life from meâ— for it is better for me to die then to live â— suppose if God had taken him at hiâ— word he could have wished his wordâ— had been in again But thus it is ofteâ— in the mouthes of wicked people â— would I were dead and I would I were oâ— of the world not for any peace of conscience they have nor for any desire oâ— death but onely for a momentany pangâ— If they were to die indeed they would be loth enough to it Like the man iâ— 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 shalâ— 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 â—ometimes not out of discontent or â—ny such like reason yet it cannot be out of any true peace of conscience They may go away like lambs as we â—ay but it is in a fools paradise It may be whilest they lived they thought â—o go to heaven but when they die then â—ll their thoughts perish as the Psalmist â—peaketh in another case To return therefore where we left O beloved is there any of you that want the peace of a good conscience â—nd do ye know what you want what â— great benefit and blessing That ye may see this and fully know it and by â—nowing it earnestly desire it conâ—ider First That it is the very head of all â—omforts A worthie Divine calleth it Abrahams bosome to the soul Ye know what a blessing it was unto Lazarus to be taken from his sores into Abrahams bosome The peace of a good conscience is like this bosome of Abraham Who would not gladly lie in it Such a man who hath it can never look upon another mans comfort but a good conscience will say Yea and I have my comfort too When Paul was commending of Timothie see how his own conscience spake of himself at the same time 1. Cor. 16.10 He worketh the work of the Lord as I also do Mark his conscience would be putting in comfort for himself Doth Timothie work the Lords work yea and so do I too saith his conscience It is Musculus his observation upon the place Secondly A quiet conscience maketh a man to tast the sweetnesse oâ— things heavenly and spirituall It maketh the word to be to him as to David Sweeter then hony yea then the hony-combe I have not departed from thy judgements O Lord saith he thus saith his conscience now what followeth next Psal 119.103 How sweet are thy words unto my tast yea sweeter then hony unto my mouth A good conscience maketh a man tast sweetnesse in prayer when his conscience telleth him he prayeth aright It maketh him tast sweetnesse in a Sabbath when his conscience telleth him he sanctifieth it aright so also in the sacrament when his conscience can witnesse he receiveth aright What is the reason so few of you tast sweetnesse in these things The reason is this Because ye have not the peace of a good conscience It would find sweetnesse in every good dutie in every good word and work Thirdly A good quiet conscience maketh a man tast sweetnesse in all outward things in meat in drink in sleep in the companie of friends it putteth a Better upon a very morsel Prov. 17.1 Brown bread and a good conscience there is a Better upon it then upon all the costly fare of the wealthie without it Bernard calleth a good conscience a soft pillow An other calleth it a dear bosome-friend Solomon calleth it a continuall feast It maketh a man tast sweetnesse in every outward thing The healthy man onely can take pleasure in recreations walks meats sports and the like they yield no comfort to those that are bedrid or sick or half-dead But when the conscience is at peace the soul is all in good health and so all things are enjoyed with sweetnesse and comfort Fourthly It sweetneth evils to a man as troubles crosses sorrows afflictions If a man have true peace in his conscience it comforteth him in them all When things
abroad do disquiet us how comfortable is it to have something at home to chear us so when troubles and afflictions without turmoil and vex us and adde sorrow to sorrow then to have peace within the peace of conscience to allay all and quiet all what a happinesse is this When sicknesse and death cometh what will a good conscience be worth then Sure more then all the world besides If one had all the world he would then give it for a peaceable conscience Nay what think ye of judgement and the tribunal of Christ Do but think what a good conscience will be worth then When Paul was accused and hardly thought of by some of the Corinthians this was his comfort I know nothing by my self 1. Cor. 4.3 4. saith his conscience I count it a very small thing to be judged of you Nay he goeth further His conscience telleth him he hath the Lord Jesus who justifieth him to judge him he hath a sweeter Judge then his own conscience even his Saviour to judge him O there is no created comfort in the world like the comfort of a peaceable conscience The heathen Menander could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conscience is a little pettie god We may not give it such a big title but this is most certain The conscience is Gods echo of peace to the soul in life in death in judgement it is unspeakable comfort Is there any then that want this Exhortation Let them above all things labour to get it It is more worth then all things else Whatever we neglect let us not neglect this It is safer to neglect bodie health means maintenance friends and all that ever we have in the world then to neglect this The more we have the worse it is for us if we have not this Had we all this worlds good it is like a stone in a serpents head or a toads head or a pearl in an oyster not our perfection but our disease Again you who have a peaceable conscience 1. Labour to maintein it Be often in communion with God be not strangers to him the light of whose countenance is the peace of your souls It is the walking with God that breedeth true peace and preserveth it It is said of Levi Mal. 2.6 that he walked with God in peace O let us stirre up our selves to walk close with God that so we may have peace No sweet peace but in so doing 2. We must take heed we do not trouble nor disquiet it that we do not resist it or offer violence unto it by committing sinne against the peace of it but endeavour to maintein the peace of it by obeying the voyce of it Get the fear of God which is wisdome and to depart from evil which is true understanding All her paths are peace Prov. 3.17 We cannot walk in any one path of true wisedome but we shall find in it peace There is peace in humilitie and peace in charity and peace in godlinesse and peace in obedience c. Break any of these things and ye break the peace Ye heare what an admirable thing the peace of conscience is O then if ye have it make much of it nay if ye have it ye will for certain make much of it The very having of it will teach you the worth of it and learn you to prise it and make you above all things unwilling to leave it And thus much of the first viz. a quiet conscience An unquiet conscience I Have already handled a quiet conscience I come now to speak of a troubled and unquiet conscience Concerning which I shall shew you three things 1. What it is 2. The degrees of it 3. The difference of the trouble that may be in a good and that may be in a bad conscience I. What a troubled conscience is What it is It is a conscience accusing for sinne and affrighting with apprehensions of Gods wrath And here I would have you consider two things 1. What are the causes of it 2. Wherein it consisteth First The causes of it are these five 1. The guilt of sinne When a man hath done evil and his conscience doth know it then doth the conscience crie guiltie Lev. 5.4 when he knoweth it saith the text then he shall be guilty This is it which woundeth and pierceth conscience this is the sad voyce of conscience Like Judas I have sinned in betraying the innocent bloud Like Cain My sinne is greater then can be forgiven So the brethren of Joseph Gen. 42.21 We are guilty say they concerning our brother It is like the head of an arrow sticking in the flesh or like a dreadfull object continually presenting it self before our eyes My sinne is ever before me Psal 51.3 saith David When we have transgressed Gods law and our conscience can cry guiltie when the guilt of sinne lieth upon conscience this is one cause of the trouble of it 2. Another cause is the apprehension of Gods wrath for sinne When knowing that we have sinned and offended God we apprehend his wrath in our minds and behold the revenging eye of his justice against us This is a very grievous thing so terrible that no man or angel is able to abide it As we see the kings and potentates the mighty men of the earth call for the mountains â—o fall upon them and the hills to cover â—hem from the wrath of God Rev. 6.15 16. When we have incurred Gods displeasure and our consciences see it when his anger resteth upon us and our â—onsciences feel it this is another cause of the trouble of conscience 3. A third cause of the trouble of â—onscience is the fear of death and of â—ell When we know we have offended Gods law and we know also what our sinnes do deserve namely death and â—udgement and damnation for ever â—his doth most trouble and disquiet conscience when it fastneth on the apprehension of it The Apostle calleth â—t a fearfull looking for of judgement When conscience looketh for nothing else but for hell and damnation this must needs trouble conscience 4. Another cause is privative want of supportance when God doth withhold from conscience the help of his Spirit Ye know the Spirit can inable conscience to undergo all its troubles the Spirit can prompt it with mercies and the promises of God and hold it up but when the Lord bereaveth the conscience of this help and doth noâ— at all support it this must needs also trouble conscience V. When God doth fasten on the conscience such thoughts as may affright and terrifie it as thus God doth not love me Christ will not own me 〈◊〉 have sinned I am a reprobate past hope c. When such thoughts as these fasten oâ— the conscience it cannot choose then but be troubled Thus I have shewed you what are the causes of the trouble of conscience Secondly This trouble of conscience consisteth in two things First in want of comfort It cannot apply to
it self neither the promises of this life nor of that which is to come Conscience crieth This belongeth not to me This mercy this comfort is not my portion Secondly In a terrour and anguish of mind from these three heads 1. From the guilt of sin 2. From the apprehension of Gods wrath 3. From fear of death and of judgement This is the three-stringed whip wherewith conscience is lashed These ye shall find upon the conscience of Adam and Eve when they had sinned against God Their conscience was whipped 1. With the guilt of sinne they saw they were naked Gen. 3.7 2. With the apprehension of Gods wrath they hid themselves from the presence of God verse 8. 3. With the fear of some vengeance which they began to look for I was afraid saith Adam verse 10. This three-stringed whip ye may see also was upon the conscience of Cain after he had slain his brother His conscience was whipt 1. With the guilt of sinne My sinne is greater â—hen can be forgiven 2. With the apprehension of Gods wrath From thy face O Lord am I hid 3. With the expectation of death and of judgement It shall come to passe that every one that findeth me shall slay me Thus I have shewed you what a troubled conscience is The degrees of a troubled conscience II. THe next thing I promised to shew is the degrees of a troubled conscience A troubled conscience hath divers degrees For some conscience are more troubled then other some 1. The first degree is such a degree as may be in Gods children and this ariseth not so much from the apprehension of Gods wrath as from the guilt of sinne Their consciences grieve anâ— are troubled to think that they have sinned and offended the Lord God Thuâ— we see David could not be at quiet Although Nathan had told him from Goâ— that his sinne was forgiven yet his conscience still troubled him Psal 51.4 Against the onely have I sinned and done this evil iâ— thy sight saith he I grant the consciences of Gods children are troubled aâ— the apprehension of Gods anger but then it is his fatherly anger not the anger of an enemy Though for a sâ—â— they may seem to apprehend that too yet mostly it is for that they have provoked their loving Father to anger against them A father may be angry with his child out of love and so the Lord may be with his dear children The Lord was angry with me too saith Moses Deut. 1.37 O let not my Lord be angry saith Abraham the father of the faithfull O God of hosts Psal 80.4 how long wilt thou be angry with thy people that prayeth saith the Psalmist Sometimes â—he Lord is angry with the prayers of his people but it is in love because he would have them pray better and obey better and look to their standing â—etter Now the consciences of Gods â—eople are very much troubled when â—he Lord is thus angry with them 2. The second degree of trouble of â—onscience is such as is in the wicked â—nd yet not altogether without hope The conscience is troubled but yet so â—s it conceiveth hope God is merciâ—ull and Christ died for poore sinners â—c Thus many a wicked man is trouâ—led and affrighted in conscience not â—or sinne but for the wrath of God against it yet he conceiveth for the present that the sinne is pardonable and may be forgiven Christ may forgive God may pardon It is indeed but a poore ground of hope comfort upon possibilities but yet this lightneth the trouble in the mean time and it may be within a while shaketh it quite off Like the wicked Jews Isa 57.10 who were worried and wearied most grievously yet they said not There is no hope There may be much horrour and disquiet in these consciences for a time but there is a higher degree yet a worse troubled conscience then this 3. The third degree of a troubled conscience is when it is for the present altogether hopelesse such a conscience as is swallowed up in despair when men thinking of their manifold sinnes of the direfull wrath of God of the dreadfull torments of hell for everâ— their consciences make them despair of all hope or possibilitie of avoyding this bringing such thoughts as these Whaâ— a deal of time have I spent in sinne wherein I might have made my peace with God anâ— 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 vvould I vvere in their cases They are damned but I shall be vvorse 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 â—p again it should seem but Judas did not Those that never get up again eiâ—her 1. they live in intolerable horrour and vexation of spirit Desperare est in infernum descendere Isid as if they had a devil in them to put them to anguish and often being weary of their lives do make away themselves and so leap quick into hell or else 2. they runne desperately into all abominable courses Their consciences telling them there is nothing to be expected but damnation they give themselves desperately to commit sinne with greedinesse saying with them in Jeremie There is no hope therefore we will wall after our owne devises Jer. 18.12 Or else 3. they grow senselesse of it They see they are wrong but they are not sensible of it It may be they pray and reade and heare but their consciences secretly whisper All is to no purpose Conscience eateth and eateth like a worm and they pine away in their iniquities Ezek. 4.23 as thâ— prophet speaketh A kind of sorroâ— they have but they cannot mourn â— kind of sad dolour but they cannoâ— weep Ye shall not mone nor weep bâ—â— pine away in your sinnes saith the text I confesse there be more presumers iâ— the world who promise themselves that all shall be well with them but yet there be despairers too and very many whose consciences are troubled with secret despair though it may be not apparently to others Now the causes of these despairing consciences are these 1. The greatnesse of sinne when the heart thinketh secretly thus Certainly the Lord cannot find in his heart to forgive me As it was with Cain When he had lived in earthly-mindednesse and then in formality
and then in discontent and in hatred and then in hardnesse of heart the Lord rebuked him and yet his heart was so hard that still he went on in evil then he murdered his brother and lastly he despaireth Gen. 4.13 My sinnes are greater saith his conscience then can be forgiven He thought God could not find in his heart to forgive him So when men sinne and sinne and the Lord doth rebuke them and yet they do sinne and their consciences do check them and yet they go on at last they come to have secret despairs in their heart that God now will not look towards them whereas if yet they had a mind to stoop to Jesus Christ they might be forgiven 2. A second cause of despairing is multitude of temptations Indeed the godly should not be so apt to think themselves forsaken of God by reason of temptations as sometimes they are they should rather count it joy as James speaketh chap. 1.2 But yet many of the wicked despair finally by this means Because they do so often fall into temptations therefore they conclude they are forsaken of God 3. Ignorance of Gods word When the guiltinesse of sin meeteth with minds not instructed in the doctrine of free grace and reconciliation by Christ this is a cause of despair 4. So also inured custome of sinning is another cause When men are often quickned and grow dead again then quickned again for a fit and then hardned again in the end they fall to despair These and the like are the causes of despairing consciences And thus I have shewed also the second thing propounded to be handled namely the sundry degrees of troubled consciences III. The third thing is the difference between the troubled conscience in the godly and in the wicked The consciences of Gods children may be troubled and are many times and the consciences of the wicked they are troubled too now the question is How do they differ I answer 1. That trouble in the conscience of wicked men is accompanied with impenitency and sometimes with blasphemy I would I were able to resist God saith Francis Spira like those in the Revelation who blasphemed God because of their torments Sometimes it is accompanied with cursings as Isai 8.21 sometimes with infinite murmuring But in Gods children it is not so When their conscience is troubled they justifie God and clear God and give him the glory of all and submit under his hand and subdue their hearts unto him as David in his trouble did not fret and murmure against God but saith he If God have no pleasure in me lo 2. Sam. 15.26 here I am let him do with me what seemeth him good So that the trouble of conscience in the children of God and in the wicked doth much differ in this first respect 2. The trouble of conscience in the wicked ariseth onely from the apprehension of Gods wrath and fear of judgement for sinne not for the sinne it self and from the love of holinesse But that in Gods children ariseth chiefly for sinne and the want of the apprehension of Gods love unto them How long wilt thou forget me O Lord for ever how long wilt thou hide thy face from me Psal 13.1 Mark whence the trouble of the Psalmist came This was his trouble that God did hide his face 3. Trouble of conscience in the wicked never maketh them part with sinne never breedeth a hatred of sin in them but that in Gods children doth True it is that a wicked mans troubled conscience may make him vomit up his sin like a dog that vomiteth up his troublesome meat but he doth not vomit up his stomach to that meat for when the trouble is over he returneth to his vomit again So a carnall man returneth to his deadnesse of heart again and to his securitie again when the trouble is over Pharaoh whilest his conscience was troubled at the sense of Gods judgements O then saith he I have sinned I pray Moses let me have your prayers and I will let you go If the children of Israel could have packed up and departed while this trouble had lasted they might have been gone But when he saw there was respite Exod. 8.15 he hardned his heart again Mark His trouble of conscience did not make him part with his sinne But that in Gods children doth 4. That in the wicked driveth them from God They have little heart to come unto him They see nothing but wrath and they rather go about to seek ease in other things then to seek his favour as Saul sought ease in musick and Cain in building castles and cities and Judas in a desperate course Their trouble fetcheth them not to God But the trouble in Gods children worketh otherwise In the midst of trouble of conscience they rest upon God as Heman crieth Psal 88.1 O Lord God of my salvation in the midst of the troubles of his soul The eyes of Gods children are still towards heaven they think still they should have some help from God They pray and cry and though God seemeth to neglect them yet they cannot give over They will not be beaten off from waiting on God when he will speak comfort to them 5. That trouble that is in the wicked maketh their heart sullen but that in the godly melteth their heart My soul is like melting wax saith David in his troubles of conscience His soul melted before God and was even poured out before him Psal 22.13 This is a kindly working Thus ye see the difference Vses Vse 1 1. BY this we see what a miserable thing it is to have such a troubled conscience It is the greatest misery that can be it is even a hell to men here upon earth it is like a dismall ghost to terrifie the soul it is like a burning furnace in the bosome it maketh the life bitter In a word the spirit of man is not able to bear it The spirit of man will sustein its infirmities Prov. 18.14 but â—a wounded spirit who can bear As long as a mans spirit is sound it will bear any thing Some have born agues fevers stones colicks convulsions rackings torturings as long as a mans spirit is sound he is able to bear any of them all of them but a wounded spirit who can bear Never was there man that was able to bear a wounded spirit We may see by many of Gods children how heavy it is David rored with the anguish of it a strange phrase He man was ready even to runne out of his wits with it While I suffer thy terrours saith â—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
can say ye are wicked ye did not feed nor clothe nor visit me Go your wayes to hell So for the righteous Your consciences can say ye are righteous Go ye to heaven Thus the Lord will do Now this could not be if conscience could not inform every one that is godly that he is so If conscience could not witnesse what estate they are in this could not be Thus ye see the truth of the first thing II. The second thing that I promised to shew you is How conscience doth this 2. How conscience doth this Ye have heard that it is able to inform every one what estate he is in before God Now it followeth to consider how conscience doth it This it doth by comparing the word of God with our hearts and our hearts with the word As for example Psal 119.6 They who have respect to all Gods commandments shall never be ashamed saith the word But saith conscience I desire to know all my dutie to God and man and to perform all that I know and therefore I shall not be ashamed Prov. 11.18 To him that soweth righteousnesse shall be a sure reward saith the word But saith conscience I plough up my nature and all the fallow-ground of my heart and I sow righteousnesse and therefore to me shall be a sure reward So To be spiritually minded is life and peace saith the word But saith conscience I am spiritually minded my mind is set upon things that are spirituall therefore I have life and peace So conscience also judgeth of the state of sinne Rom. 8.6 Those that live after the flesh shall die saith the word But saith conscience my life is led after the flesh and the lusts of it therefore I shall die Rom. 8.13 He that believeth not is condemned already saith the word But saith conscience I do not believe therefore I am in the state of condemnation The word saith John 3.18 A good tree bringeth forth good fruit and a corrupt tree bringeth forth corrupt fruit But saith conscience My works and my courses are corrupt and naught therefore so is my heart Thus ye see that conscience doth it by reasoning And this conscience can very well do 1. Because conscience hath a very good judgement It is a very wise and judicious facultie in the soul of man Some make it an act of judgement We do not take it so It is not an act of judgement but it is a reflexive facultie of the soul having a very good judgement Whether it be right to obey you rather then God judge ye saith Peter Acts 4.19 appealing to their own consciences to judge in the point So that conscience is a facultie of a good judgement Now if it be judicious it must needs be able to reason and to argue about our estates and find out whether they be good or no. It is the judgement of man that is able to argue and able to hold an argument We thus judge saith the Apostle that if one died for all then are all dead 2. Cor. 5.14 Mark His proposition he would prove was That all the believers in Christ are dead to themselves and alive unto God Now ye may see how his judgement maketh here an argument If Christ died for them all then they are all dead but Christ died for them all therefore they are all dead Judgement is able to make arguments and therefore if conscience be a reflexive facultie that hath a very good judgement it must needs be able to frame arguments and so make out what our estates are 2. Because there is naturall logick in every mans conscience It can frame syllogismes thus As many as be led by the spirit of God are the sonnes of God saith the word But saith a godly mans conscience I am led by Gods spirit and I am carefull to follow the leading of Gods holy spirit therefore I am one of Gods sonnes And so on the other side Ye will say How can a countrey-mans conscience make syllogismes It is onely for scholars and such as have studied logick in the schools to make syllogismes I answer It is true Artificiall logick is onely among scholars But there is naturall logick in conscience which doth not stand upon forms The godly people at Rome were never brought up at Universitie yet the Apostle telleth them they had logick enough to argue themselves to be dead unto sinne and alive unto God through Christ Rom. 6.11 Likewise also saith he reckon ye your selves to be dead indeed unto sinne but alive unto God through Jesus Christ our Lord. The originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exercise so much logick in your selves Like good logicians prove your selves to be dead unto sinne and alive to God So that ye see there is naturall logick in conscience and therefore conscience is able to frame arguments about our estate and to inform us what it is 3. When conscience doth this III. The third thing I propounded to consider is When conscience doth â—his This is a very necessarie point â—nd indeed so they are all but this â—ore especially I have shewed that â—onscience is able to inform us what â—state we are in whether of grace or â—ature but when doth it perform this â— answer I need not so much speak of â—he godly because they do mark â—onscience But let me speak of such â—s are foolish disobedient serving diâ—ers lusts who never had yet the washâ—ng of regeneration nor the renewing â—f the holy Ghost I answer about â—hem 1. Their conscience must needs â—ave a time when to do it I do rememâ—er my faults this day saith Pharaohs â—utler Gen. 41.9 His conscience did â—nform him and there was a time when â—is conscience did inform him 2. Conâ—cience would choose a time by it self â— would inform a wicked man solemnâ—y and punctually of his rotten and curâ—ed estate he is in I say it would have â— solemn time by it self for this if it â—ould have it but a wicked man taketh â—n order with his conscience that it â—hall not tell him solemnly how it is with him neither will he find a time tâ— suffer it As it was with Felix Wheâ— his conscience began to grumble against him when Paul had told him â— righteousnesse and of judgement hâ— trembled his conscience began to stirre and would then have solemnly deaâ— with him indeed but he shuffled it oâ— and would not find time Acts 24.25 Go thy way â— this time saith he to Paul I will heaâ— thee at a more convenient time And â— he said to his conscience too Conscience would take a solemn and set timâ— to inform men what their estates anâ— but men will not suffer them anâ— therefore conscience is fain to takâ— such sudden times as it can get Yâ— will ask What times be they I answer First when conscience interlineth Conscience interlineth As for example in the heaâ—ing of the word While men are hearing the word it