true and certain â—â—t were they never believed so though â—â—nscience speaketh true yet men folâ—â—w it not and therefore it becometh â—ent when it is not regarded but all 〈◊〉 counsel and advise and perswasions â—â—ghted and neglected Hence I say it â—â—meth to passe that for want of imâ—loyment it is still and falleth asleep till the time come that it must be awaked 3. The third cause is that violence that is often offered unto it Many times when conscience perswadeth to any good duty or disswadeth from any eviâ— course men will do against it and withstand it violently put off the wholesome advise of it hence it cometh to passe that conscience having so many injuries offered unto it beginneth to provide for its own ease and so either it is silent and saith nothing or else iâ— soon answered and rebuked as it was with Moses When Pharaoh would never hearken unto Moses but still fell to excuses and at last to deny all he would not let Israel go notwithstanding all that Moses could urge but said to Moses Exod. 10.29 Get thee from me take heed to thy self see my face no more Moses then answered Thou hast spoken well I will seâ— thy face no more So it is with conscience When men have been obstinate and have refused to heare it and woulâ— have it speak no more Thou hast welâ— spoken saith conscience henceforth I will trouble you no more but let you alone to take your course I will advise you no more or if I do I will not be any more imporâ—unate 4. A fourth cause is that men do wilfully stop the mouth of conscience â—f it beginneth to speak presently they â—usie themselves about other things or if that will not do they runne into companie and there spend their time that the howlings of conscience may not be heard and if still it be loud they strike up the drumme and ring all â—â—e bells that the voice of it may be â—â—terly drowned and so conscience at last is content to stand by to heare and see say nothing By this means many â—â—mes it falleth out that those who â—ave had very turbulent and clamouâ—us consciences not suffering them 〈◊〉 be quiet have at last tamed them â—â—d put them quite to silence or if â—â—ey do speak it is so coldly and reâ—issely that they care not whether they â— obeyed or no. Oh these are damnaâ—e and devilish devises Whoever ye â—e that do thus ye are in a dangerous estate and ye carry the brands of hell and damnation upon you If ever you desire to avoyd this dangerous estate then shun the cause Labour to have your conscience throughly illightned and informed by the word of God that it may reade you your duty A friend that knoweth but little can give but little counsel Again give heed evermore to the counsel of conscience You know Achitophel took it ill that his counsel was not followed therefore he made away himself in displeasure So conscience will take it very ill if its counsel be not followed it will strangle it self and smother it self you shall hear no more of it Especially take heed you do not reject conscience nor offer violence to it If you do you will make it unfaithfull and remisse and then you lose the best means under heaven of your good Then deadnesse of spirit succeedeth and hardnesse of heart taketh place and you deprive your souls of all possibility of cure As long as a sick man hath any possibility of cure he is still under hope but if ever he lost that he is gone Conscience is the possibilitie of the soul to amendment and therefore if you dull conscience and make conscience remisse and unfaithfull you take the ready way to deprive your selves of all possibility of rising again Consider these things and have a care of your consciences And thus we have handled the office of conscience about things to be done and omitted with its adjuncts affections and properties in that behalf I â—ome now to consider the office of conscience about things already done or omitted together with the affections of conscience in the discharge of that office The office of conscience about things already done or omitted THis hath foure parts 1. To approve 2. To absolve 3. To â—islike 4. To condemne according â—o the good or evil of our actions or â—omissions The judgement is not onely of the things what they are but whither they tend and what they will â—roduce I. An approving conscience FIrst when that which is done is good conscience approveth it as Paul saith This is our rejoycing the testimony of our conscience 2. Cor. 1.12 When he had lived uprightly and sincerely his conscience approved of it so when he had great sorrow and heavinesse for his brethren his conscience approved it Rom. 9.1 my conscience bearing me witnesse saith he So at his latter end we may see how his conscience approved the whole course of his life 2. Tim. 4.7 8. I have finished my course I have kept the faith c. there is consciences approbation of him from henceforth saith he is laid up for me a crown of righteousnesse there is consciences judgement concerning the issue of it Conscience so approveth every particular good action done by a faithfull man that by it he may gather a testimony of the uprightnesse of his heart as Hezekiah Remember Lord that I have walked uprightly before thee 1. John 3.14 Hereby we know that we are translated from death to life because we love the brethren Mark Love to Gods children is a sufficient testimony not onely of our uprightnesse in that particular act but also of the simplicity of our hearts in the generall and that we are translated from death to life So when good old Simeon had now even finished his dayes see what an approbation his conscience gave of him Luke 2.29 Lord now lettest thou thy servant depart in peace according to thy word His conscience here gave a threefold blessed approbaâ—â—on of him 1. That he had been Gods â—â—ithfull servant thy servant 2. That he had walked in the wayes of true peace and comfort depart in peace 3. That the promise of Gods word was his in particular according to thy word II. An absolving conscience THe second part of the office of conscience is to absolve and acquit â—hus Samuel pleading his innocency â—d his conscience testifying for him â—hose ox have I taken 1. Sam. 12.3 or whom have I deâ—auded and his conscience absolved â—m as clear and free from those sins Thus also Job If I have lifted up my hand against the fatherlesse when I saw my help in the gate If I rejoyced because my wealth is great If I have not given my bread to the hungry or if I have rejoyces at the misery of mine enemie then let iâ— be thus and thus to me His consciencâ— absolved him as clear of those sinnes Nay the conscience of a child of God doth
but it is the cause of our perceiving the same We know we have peace by reason of our obedience 1. John 2.29 We know that every one that doeth righteousnesse is born of God We know we are passed from death to life 1. John 3.14 1. John 4.13 because we love the brethren Hereby we know that we dwell in him and he in us by the spirit that he hath given us Mark we come to know it by obedience and by the fruits of obedience Take away obedience we can never know peace They that walk by this rule Gal. 6.16 peace shall be upon them and upon the Israel of God saith the Apostle Thirdly our peace of conscience dependeth on our obedience as the confirming cause Christ confirmeth our peace to us by making us walk close to him and obedient unto him Paul sheweth how it preserveth peace as a shoe preserveth the foot ye know if we should walk without shoes barefoot our feet would be in danger of pricking and hurting So doth obedience to the Gospel preserve our peace Stand Ephes 6.15 saith the Apostle having your feet shod with the preparation of the Gospel of peace Mark he compareth it to a shoe which he would have us shod with and then it will be the Gospel of peace to us and our peace shall be in safety Fourthly our peace dependeth upon our obedience not onely as a signe of true peace nor onely as a guard to it but as a thing pleasing to God without the which we displease God For though God be pleased with his children alwayes in Christ yet he is not pleased that any in Christ should be disobedient to him 1. Thess 4.1 Ye have received of â—â— how ye ought to walk and to please God saith the Apostle When Gods children walk in obedience that is pleasing unto God So that peace of conscience doth greatly depend on obedience For otherwise conscience will be troubled O I do not please God This is displeasing unto God and This doth provoke God Not as though there were any such perfection in our obedience that can satisfie any tittle of Gods law but because when our persons are pleasing to God in Jesus Christ then our obedience to God is pleasing too in Jesus Christ and conscience will say it Thus much shall suffice for answer to the second question III. Question What manner of obedience it is that peace of conscience dependeth upon The reason of this question is this Because it should seem there is no such obedience in this life as any peace of conscience should depend on Doth not James say In many things we sinne all Doth not our Saviour say When ye have done all that ye can say We are unprofitable servants If our conscience can still say that we are unprofitable and that we do sinne in every thing that we do yea in many things in all the duties we go about if our consciences can say thus How can any peace depend upon obedience What obedience do you mean that peace of conscience dependeth upon I answer 1. Absolute perfection in obedience is not required unto evangelicall peace For if it were no man could have peace no not Paul nor Abraham nor any of the holiest of Gods children and therefore absolute perfection is not required If we say we have not sinned we make Christ a liar and his word is not in us 1. John 1.10 Our conscience can still say we have sinned and it can still say our obedience is imperfect A halting leg can never go perfectly A Jacob is called he that halteth and every godly soul halteth Though he do not halt between two as wicked people do yet he halteth in following after God What purblind eye can see perfectly or thick eare heare perfectly He that hath these imperfections of body can neither go nor see nor heare perfectly So the best of Gods children have imperfections of heart and spirit and mind their faith is imperfect their love is imperfect and therefore their obedience must needs be imperfect But absolute perfection is not required to true peace of conscience and therefore this doth not hinder it 2. Though absolute perfection be not required to peace yet such obedience is required as may be acceptable to God So saith the Apostle 2. Cor. 5.9 We labour that whether present or absent we may be accepted of him Such obedience we must shew as may be accepted of him or we cannot have true peace If our endevours be not acceptable our conscience will quickly heare of it and tell us so If we pray coldly or heare unprofitably or live loosely if we do not do that which is acceptable to God our consciences will soon complain Nay though we do do the duties if we do not do them in an acceptable manner conscience will have matter against us still 3. This acceptablenesse of obedience lieth in this when our obedience is sincere universall and totall and proceeding from the spirit of Christ Jesus dwelling in us The Apostle giveth it this phrase When we walk not after the flesh but after the Spirit Rom. 8.4 That is our fulfilling the law when Christ hath fulfilled the law for us and maketh us sincerely to walk by it not after the flesh but after the Spirit when we do not favour our selves in one lust nor suffer our selves in any beloved sinne but whatever it be that is evil our conscience can say we truly do hate it and labour to avoid it whatever it be that is commanded us be it never so contrary to our nature yet our conscience can say we sincerely set our selves to do it So walking not after the flesh but after the Spirit this is sincerity of obedience and this is required unto peace 4. This sincerity of obedience maketh us to bewail our very infirmities and to be humbled for them not onely to be humbled for greater sinnes but also to be humbled for our infirmities If we be not soundly humbled for our very infirmities also they will hinder the peace of our conscience We can have no peace except our conscience can witnesse that our infirmities do humble us and drive us to Christ and cause us to sue out a pardon If conscience have not a pardon sealed for infirâ—ities also it will not be at peace Christ bare our very infirmities Matth. 8.17 therefore we must be humbled for them Matth. 8.17 and go to him for pardon of them too or conscience will not be at peace Thus I have answered also this third question IV. Question How if a man have a burdened and troubled conscience what must he do to be freed from it The reason of this question is this Because men are ignorant about it When men are troubled in conscience and burdened a little that way presently they daub all with peace and go a wrong way to work This course the Lord doth complain of in the false prophets who preached too much peace
of this faithfull servant of God by making this book a means to bring thy soul to those heavenly joyes which are at Gods right hand for evermore which are joyes unspeakable and glorious so great that * Tanta est dulcedo coelestis gaudii ut si una guttula difflueret in infernum totam amaritudinem inferni absorberet as S. Augustine saith If one drop of the joyes of heaven should fall into hell it would swallow up all the bitternesse of Hell And that God would make you heirs of this joy is the prayer of your soul-friend Edm. C. An Enquiry after a mans estate before God Coloss 4.8 WHat a mans estate before God is pag. 1 Ministers are to enquire after the estate of their people pag. 4 Every man is either in an estate of grace or sinne pag. 11 This estate may be known pag. 16 Why every man ought to enquire after his own estate pag. 20 Means whereby a man may come to know what estate he is in pag. 23 Impediments which hinder this knowledge pag. 27 Motives to be diligent in this enquirie pag. 29 2. A treatise of Conscience Rom. 2.15 WHat conscience is pag. 31 I. Proposition There is in every man a conscience pag. 33 Why the Lord did plant a conscience in every man pag. 36 II. Proposition The light that conscience acts by is knowledge 1. of Gods law 2. of our selves pag. 41 The great necessity of knowledge pag. 43 III. Proposition The office of conscience is to bear witnesse accusing or excusing pag. 49 1. Foure properties of this witnesse-bearing It is 1. Supreme pag. 51 2. Impartiall pag. 52 3. Faithfull pag. 53 4. Privie pag. 55 2. The parts of this witnesse-bearing I. It s single witnessing 1. What we have done pag. 57 2. What we intend to do pag. 58 3. What is the bent of our hearts ibid. II. It s judiciall bearing witnesse pag. 64 1. About things to be done or omitted Where are considered 1. It s Office 1. To judge pag. 68 2. To counsel pag. 69 2. Its Adjuncts It is either 1. Illightned pag. 76 2. Erroneous pag. 78 3. Doubting pag. 85 4. Scrupulous pag. 88 5. Faithfull pag. 95. or 6. Vnfaithfull pag. 104 2. About things alreadie done or omitted and here also 1. It s Office is 1. To approve pag. 116 2. To absolve pag. 117 3. To mislike pag. 119 4. To condemne pag. 121 2. Its Affections It is either 1. Tender pag. 125 2. Sleepie pag. 126 3. Benumbed pag. 127. or 4. Seared pag. 128 From all these proceed two other Adjuncts I. A quiet conscience concerning which is considered 1. What it is pag. 132 2. How that in the godly differeth from that in the wicked pag. 137 3. How to know whether we have it or no pag. 152 Where is handled Whether a child of God may fear death and how farre pag. 159 Whether a wicked man may be desirous to die and in what cases pag. 164 The great benefit of peace of conscience pag. 167 II. An unquiet conscience What it is and the causes of it pag. 173 The degrees of it pag. 178 The difference of it in the godly and in the wicked pag. 184 How a man may keep peace of conscience pag. 200 How it dependeth upon obedience pag. 205 What manner of obedience that is which peace of conscience dependeth upon pag. 211 What a man must do to be freed from a burdened and troubled conscience pag. 215 As conscience beareth witnesse of our actions so of our persons pag. 222 It can and doth inform every man what estate he is in pag. 223 How it doth this pag. 229 When it doth this pag. 232 Why many neverthelesse are deluded about their estate pag. 239 What a good conscience soundly renewed is pag. 247 What a weak and infirm good conscience is pag. 256 IV. Proposition The bond of conscience is the law of God pag. 267 1. The Primarie and supreme is Gods word pag. 270 Gods law bindeth the consciences of the regenerate pag. 281 2. The Secondarie and relative others or ourselves pag. 296 1. Others may bind our consciences as Magistrates Superiours and how farre pag. 297 2. We may bind our own consciences by lawfull vows and promises pag. 314 What vows are unlawfull and not binding pag. 315 Of the vow made to God in baptisme how great it is and how much to be regarded pag. 318 An Enquiry after a mans estate before God COLOSS. 4.8 Whom I have sent unto you for the same purpose that he may know your estate and comfort your hearts THE estate of a man before God is the relation that he standeth in unto God What a mans estate before God is as God is the free fountain of spirituall life and salvation and the â—terminer of mens everlasting condiâ—ons either in heaven or hell So that â—en we question about a mans estate 〈◊〉 question Whether he be in Christ 〈◊〉 not Whether he have true grace 〈◊〉 or no Whether he be one of Gods â—ldren or no or whether he be yet 〈◊〉 better then a reprobate There be three things to be considered in this definition of every man estate First it is a relation unto God not as a man is in himself it may bâ— rich it may be poore in the world buâ— I speak here as he is in relation toward God Whether he be rich toward God yea or no. I do not speak as man is in regard of others it may bâ— he is a father or a sonne a master oâ— a servant a king or a subject but iâ— relation to God Whether Gods servant or no Rom. 16.10 Gods child or no. Saluâ— Apelles saith Paul and he telleth us iâ— what estate Apelles was in before Goâ— namely in an estate of approbatioâ— approved in Christ And the same Apostle speaketh on the contrary of thâ— unconverted Gentiles that they werâ— strangers from the life of God Ephes 4 18. Ephes 4.18 Secondly As it is a relation untâ— God so it is a standing relation Thaâ— wherein he standeth towards God thaâ— is a mans estate before God There a difference between one that doth 〈◊〉 and one that is in the state of sin 〈◊〉 child of God may sinne but he is nâ—â— in a state of sinne you cannot call hiâ— a wicked man So also there is difference between one that doeth some good actions and one that is in a good estate A carnall man may do some good â—hings but he is not in a good estate The estate of a man is a standing thing it is the relation that he standeth in towards God Thirdly It is the relation that a man standeth in towards God as he is the free fountain of spirituall life and salvation It is not every standing relation towards God For a man may be considered in relation to God as a Creatour and so the heavens and the earth and the very brute beasts stand in relation to God as they are his
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
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
Ahab â—d a quiet conscience but onely when â—icaiah did preach Felix had a quiâ—conscience no doubt yet he tremâ—d to heare Paul preach of death and 〈◊〉 judgement Acts 24.25 One would we thought that Paul a prisoner â—ould rather have been afraid but â—ul had true peace of conscience and â—erefore he could think and speak of â—ath with great comfort and of judgeâ—ent with joy So could not Felix Beloved this is a strong signe of a saâ— peace when some points of Gods woâ— lay us flat and bereave us of our holâ— Ye shall have many say O they haâ— such peace and they have such a good coâ—science as quiet as can be and as heaâ— whole as can be By and by a souâ— searching point cometh and ransackeâ— them to the quick and they are goâ— I confesse they go and get some unteâ—pered morter or other and dawb 〈◊〉 their consciences again but they 〈◊〉 gone for the time This is a stroâ—â— signe of a rotten peace But a child â— God can heare any point heare â— death of judgement of any thing coâ—teined in the word with delight aâ— comfort It is true he may be aâ—zed thereat but he is glad at heart tâ—â— he heareth it and will make use ofâ— be it mercy or judgement Sweet 〈◊〉 bitter points all are welcome to hiâ— even the bitterest points are sweet 〈◊〉 him because God and he are at peaceâ— and therefore he knoweth there is 〈◊〉 news from God but it is good IV. If our peace of conscience 〈◊〉 good it will heal that base fearfulnesse â—hich is in many who dare not be in â—e dark dare not go through a â—urch-yard in the night Some will â—ake at the very shaking of a leaf as â—e wicked in Job Job 15.21 which is nothing â—t a guiltie conscience I grant this â—rfulnesse is naturall to some yet I 〈◊〉 the true peace of conscience will â—re it I do not say this is a reciproâ—ll signe of true peace of conscience â—r many wicked men may be bold â—ough but I say true peace of conâ—ence will cure this immoderate fearâ—nesse in the godly But here two questions are to be askâ— I. Whether every true child of â—od that hath true peace of conscience â—n think of death with comfort and 〈◊〉 desirous to die Answ 1. Peace of conscience doth â—t take away naturall fear It is the â—ture of every living creature to be veâ— fearfull of death The Philosopher â—lleth death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fearâ—llest thing of all fearfull things Bildad â—lleth it the king of terrours Job 18.14 Nature loveth its own preservation and thereforâ— feareth the destruction of it Peace oâ— conscience doth not take away all thâ— fear 2. Besides peace of conscienâ—â— doth not take away alwayes all degreâ— of slavish fear of death The reason iâ— because peace of conscience may 〈◊〉 weak mixed with much troubles 〈◊〉 conscience For as faith may be veâ— imperfect so peace of conscience mâ— be in some very imperfect Good oâ— Hilarion was very fearfull to die Hâ— cried out to his soul when he lay on hâ— death-bed O my soul hast thou servâ— Christ these fourescore years and art thâ— now afraid to die Again a mans loâ— may be very imperfect 1. John 4.18 Perfect love iâ—deed casteth out fear but imperfeâ—â— love doth not Hezekiah had peaâ— of conscience Remember Lord saith 〈◊〉 I have walked before thee in truth 2. Kings 20.3 〈◊〉 with a perfect heart Mark He had tâ— peace of a good conscience his coâ—science told him he had a sincere heaâ— and that his wayes pleased God yâ— he was afraid to die I do not thinkâ— was onely because he had no issuâ— though that might be some reason of it â— When a child of God is afraid to â—ie it is not so much for love of this â—ife as out of a desire to be better prepaâ—ed This made David cry out O â—pare me that I may recover strength Psal 39.13 beâ—ore I go hence and be no more And so â—ob Let me alone Job 10.20 21. that I may take comâ—ort a little before I go whence I shall not â—eturn These good men were then â—omething unwilling to die They â—ight have many reasons most likely â—is was one That they might be betâ—er prepared and more fit and ready for â—eir departure 4. Some of Gods â—eople as these Job and David at â—ther times I say some of Gods peoâ—â—e have such marvellous peace with â—od as that if it were Gods will they â—ad much rather die then live Phil. 1.23 I desire 〈◊〉 be dissolved saith Paul and to be with â—hrist which is farre better It may be â— regard of the church or the care of â—eir children and charge God hath laid â—n them they could be content to reâ—ain still in the body neverthelesse â—hey account their state after death much better and were it put to them whether to die or to live longer here they would choose death rather of the twain 1. Kings 19.4 Nay Elias requested for himselâ— that he might die It is enough Lordâ— take away my life Not that they lovâ— death it self for death is evil in its owâ— nature contrary to nature a badge oâ— sinne but for the love they have to anâ— the assurance they have of eternall lifâ— after death 5. Nay there is no chilâ— of God but may truly be said to lovâ— death and to love the day of judgement and the appearing of Christ Jesus Divines use to put this as a signe of Godâ— children Nay the Apostle maketh thiâ— as a propertie of Gods children to lovâ— Christs appearing I have fought a gooâ— fight saith Paul I have finished mâ— course There he telleth us of his owâ— peace and then he telleth us of his reward 2. Tim. 4.8 From henceforth is laid up for 〈◊〉 a crown of righteousnesse which the Lorâ— the righteous Judge shall give me in thâ—â— day and not to me onely but to them also that love his appearing that is to alâ— his children For all the children oâ— God love the appearing of Jesus Christ to judgement Though all do not desire it with the same strength of faith â—et all desire it with faith They beâ—ieve that Christ hath destroyed him that â—ath the power of death Heb. 2.14 which is the deâ—il they believe Christ hath taken â—way deaths sting which is sinne 1. Cor. 15.56 57. and 〈◊〉 allowed death up in victory and may â—l say Thanks be unto God who hath giâ—en us victory through our Lord Jesus â—hrist Neither do they so much queâ—on this as their faith to believe it â—ying Lord help our unbelief 6. Gods â—ildren have good reason to do so â—d to check their own hearts whenâ—er they do otherwise Whenever any â—strust cometh they should check it â—wn again whenever any fear ariâ—h they should say What I fear â—â—th which is a thing so precious Psal 116.15 Preâ—us in the sight of the
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