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 tââ judgement of conscience Doth nor thy conscience tell thee thou art but a proud fool conceited of thy knowledge and âovest 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 âush without this If conscience can âay that in our wayes we seek to please God and allow not our selves in any âvil way this testimony is full and saâisfactory and onely this Yet further concerning this judiciall witnesse of conscience It is either about âhings to be done or omitted or things âlready done or omitted The judiciall witnesse of conscience about things to âe done or omitted is double 1. To âdge out of Gods law whether it be âood or evil 2 To counsel out of âur own judgements either to do it or âorbear it according as the nature of the âction 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 âisswading 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 âhe custome of most men who with Ahab refuse the counsel of that one ârue wholesome prophet have foure âundred other counsellours who will âive counsel as they would have it They regard not this good Michaiah âhey slight the counsel of conscience âheir lusts and their carnall reason and ââesh and bloud are their counsellours The counsel of conscience they say is not âood at this time as he said of Achitoâhels They will heare conscience at ânother time but not now But take âeed for if you reject the counsel of âonscience 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 âischarge 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
true and certain âât were they never believed so though âânscience speaketh true yet men folââw it not and therefore it becometh âent when it is not regarded but all ãâã counsel and advise and perswasions ââghted and neglected Hence I say it ââmeth to passe that for want of imâloyment 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 imporâunate 4. A fourth cause is that men do wilfully stop the mouth of conscience âf it beginneth to speak presently they âusie 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 ââe bells that the voice of it may be ââterly drowned and so conscience at last is content to stand by to heare and see say nothing By this means many ââmes it falleth out that those who âave had very turbulent and clamouâus consciences not suffering them ãâã be quiet have at last tamed them ââd put them quite to silence or if ââey do speak it is so coldly and reâissely that they care not whether they â obeyed or no. Oh these are damnaâe and devilish devises Whoever ye âe 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 âome 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 âislike 4. To condemne according âo the good or evil of our actions or âomissions The judgement is not onely of the things what they are but whither they tend and what they will âroduce 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 approbaââon of him 1. That he had been Gods ââithfull 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 âhus Samuel pleading his innocency âd his conscience testifying for him âhose ox have I taken 1. Sam. 12.3 or whom have I deâauded and his conscience absolved âm 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
They have healed the hurt of the daughter of my people slightly saying Peace peace Jer. 8.11 when there is no peace And so they do more hurt then good Like a chirurgion that skinneth the wound before he giveth searching salves to kill the matter of it afterwards it breaketh out worse and it is a hundred to one but it will cost the patient his life So it is with many men A man cannot rore a little for his sinnes I have been a sinner and what shall I do I have been a beast c. But O say they believe man Christ died for thee and the promise is to thee and God will pardon thee Thus they heal him slightly with Peace peace and it may be there is no peace to him yet he had need to be searched more deeply they skinne the wound and it is a thousand to one but it loseth the mans soul by giving a cordiall where a corrosive was necessarie And therefore great reason that this question should be answered If a man have a burdened troubled conscience what must such a man do to be freed from it I answer 1. Let him take heed that he meddle not too much with the secret will of God what his decree and purpose is from eternitie As soon as an arrow is shot into the conscience the conscience cometh to be humbled commonly the heart layeth about it And how if God have reprobated me and what if he have appointed me to wrath how then Beloved ye must take heed of this If your hearts fasten upon reprobation that will marre all that will quite discourage a poore soul from going to God 2. Understand the word right Do not think that because God hath not in particular named thee therefore he hath excluded thee Gods promises are made in generall to all that believe and they are to be applyed in particular to all them that believe why then shouldst thou exclude thy self when God doth not exclude thee Wouldst thou have Christ Christ to justifie thee Christ to sanctifie thee Christ to rule thee Wouldst thou be under Christs regiment and live at his will Come and welcome no soul is excepted Whosoever will Rev. 22.17 let him take of the water of life freely Ye see there is a Quicunque vult Whosoever will Indeed if thou hast not a will to be in Christ but thou wilt do thus and thus and thou wilt have thy will and this lust and that friend and such a course and Tush this is too strict nay if you be there thou art not for Christ I have nothing for thee but hell and damnation But if thou wouldst have Christ indeed and be in Christ indeed thy heart in Christ thy will in Christ thy whole self in Christ then arise he calleth thee Thus understand the word right the gospel doth not exclude thee whosoever thou art 3. Thou must not for fear of shame or losse c. keep from restitution wheresoever thou hast done wrong or satisfaction wheresoever thou hast cozened or reformation wheresoever thou art accustomed to any evil or the doing any thing that may procure ease and quiet to thy conscience It may be one is troubled in conscience for his wronging his neighbour in twentie pounds and if he would make restitution he might have sound peace but he will not no he daubeth up his conscience some other way Another it may be suffereth disorders in his familie and foul abuses which if he would redresse he might have peace but he will not Another if he would down with his pride another if he would be acquainted with Gods servants or if he would take any pains in good duties be more diligent for the work of repentance c. but these things will not be done Men plaister up their consciences I know not how some other way and so go to hell for not taking the right way But if any of you be troubled in conscience keep back nothing hold back nothing that may make for your true peace and quiet 4. Thou must wait on God Cast thy self at his feet humbly desire him to give thee the true peace of conscience But wait Gods leisure knowing thou hast deserved to be utterly deprived of it and thus doing thou shalt find it to thy great comfort at last Isai 30.18 Blessed are all they that wait for him that is when the Lord will be mercifull He will do it with judgement he will do it when it may do thee the most good when it may bring himself most glorie therefore it is fit thou shouldst wait for his time of comforting Now because many do misconstrue this waiting Gods leisure As for example one is dead to all good duties O saith he I wait the Lords leisure till he quicken me My heart is much hardned saith another but I wait the Lords leisure till he be pleased to soften it Thus men are lazie in the mean while and yet they think they wait the Lords leisure O beloved this is not the waiting the Lord meaneth this will not stay conscience conscience is guiltie for all this waiting therefore I beseech you consider what waiting I mean 1. Wait upon the Lord and keep his way thou dost not wait else unlesse thou keep praying and striving and meditating and enquiring and watching thine own heart lest it should slip aside 2. Thou must wait as a servant waiteth upon his master If his master calleth he cometh if he sendeth he goeth if he beckeneth he taketh notice Psal 123.2 So thou must wait As servants wait upon their masters so our eyes wait upon the Lord till he have mercie upon us Be obedient in the mean time go when he sendeth come when he calleth observe when he beckeneth be diligent to be doing his pleasure 3. Thou must wait onely upon God not upon thy lusts too and upon other things too but thou must wait onely upon God My soul wait thou onely upon God saith David Psal 62. â5 If thou wait upon any thing else this is not to wait upon God One waiteth a time to be revenged another waiteth a time to satisfie this or that lust this is not to wait upon God at all 4. Take heed of healing thy self and comforting thy self or daubing up thy conscience thy self If thou dost so thou dost not wait upon God to do it If thou dost it thy self and snatchest at comfort thy self before he do give it then thou dost not wait till he give it Suppose a man hath done thee an injurie the Lord he will right thee if thou wilt wait but if thou go and recompense evil for evil and right thy self thou dost not wait upon God as Solomon adviseth Prov. 20.22 Say not thou I will recompense evil but wait on the Lord and he will save thee Mark thou must not save thy self thine own credit c. by revenging but wait on God for all So here if thy conscience be troubled thou must wait
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 âow we do any thing that might give ât advantage against us If we were to âppear before an earthly judge to anâwer for our behaviour and should have a companion present continually with us marking every thing in us telâing us of every fault and witnessing it âgainst 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 âetting down what-ever we do amisse âhecking us for it for the present and one day accusing us before God and âetting 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 accuâââh of while mercy may be had before âod 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 âhings against him yet his conscience witnessed that he had been eyes to the âlind and feet to the lame he had fed âhe 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 Rememâer 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
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 ãâã soul before God and obteined pardoâ his conscience telleth him as much anâ absolveth him Psal 103.3 Blesse tââ Lord O my soul c. who forgiveth ãâã thy sinnes Nay though a child of Goâ have many infirmities dayly and houâly yet his conscience doth absolââ him It is no more I that do it saith ãâã conscience but sinne that dwelleth in ãâã If I distrust it is no more I for I fight âgainst it if I be overtaken by any weakâesse it is no more I for I laboured against ãâã and do bewail it III. A misliking conscience THe third part of consciences office in things done is to mislike if we âave done ill There be imperfections in the best obedience of Gods dearest servants What I do I allow not Rom. 7.15 saith âaul His conscience misliked some ââing done by him But that mislike of âonscience which now I speak of is of ââings that are ill done that is not done in truth and sinceritie Thus it is ãâã all that are not renewed by the holy Ghost The office of their conscience ââdeed is to mislike what they do When they have prayed their consciââce can mislike it and say I have not âayed with a heavenly mind a holy heart When they have been at a Sacrament âonscience can truly mislike it and say â have not been a fit guest at Christs taââe c. When they are crossed and âempted 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 Balaââ 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 âf we have done evil and contrarie to Gods law Conscience hath an office âot onely to mislike us but also to conâemne us nay it will hasten more to âondemne us then God We see it in Adam Gen. 3.7 When Adam had sinned his âonscience condemned him before God did he knew he was naked that ãâã had made his soul shamefully naked ââs conscience condemned him for an ââostate before the Lord came to passe âântence upon him Nay it condemnâth us oftner then God God will condemne a sinner but once for all viz. ãâã the last day but conscience conââmneth him many thousand times beââre that Many men and women who ãâã seem godly in the worlds eyes God ââoweth how many of them have conââmning consciences in their bosomes ãâã all their civilities and formalities ââd crying God mercie and patchedââ 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
Ahab âd a quiet conscience but onely when âicaiah did preach Felix had a quiâconscience no doubt yet he tremâd to heare Paul preach of death and ãâã judgement Acts 24.25 One would we thought that Paul a prisoner âould rather have been afraid but âul had true peace of conscience and âerefore he could think and speak of âath with great comfort and of judgeâent 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 coâscience 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 unteâpered morter or other and dawb ãâã their consciences again but they ãâã gone for the time This is a stroââ signe of a rotten peace But a child â God can heare any point heare â death of judgement of any thing coâteined in the word with delight aâ comfort It is true he may be aâzed thereat but he is glad at heart tââ he heareth it and will make use ofâ be it mercy or judgement Sweet ãâã bitter points all are welcome to hiâ even the bitterest points are sweet ãâã him because God and he are at peaceâ and therefore he knoweth there is ãâã news from God but it is good IV. If our peace of conscience ãâã good it will heal that base fearfulnesse âhich is in many who dare not be in âe dark dare not go through a âurch-yard in the night Some will âake at the very shaking of a leaf as âe wicked in Job Job 15.21 which is nothing ât a guiltie conscience I grant this ârfulnesse is naturall to some yet I ãâã the true peace of conscience will âre it I do not say this is a reciproâll signe of true peace of conscience âr many wicked men may be bold âough but I say true peace of conâence will cure this immoderate fearânesse in the godly But here two questions are to be askâ I. Whether every true child of âod that hath true peace of conscience ân think of death with comfort and ãâã desirous to die Answ 1. Peace of conscience doth ât take away naturall fear It is the âture of every living creature to be veâ fearfull of death The Philosopher âlleth death ãâã ãâã ãâã ãâã ãâã the fearâllest thing of all fearfull things Bildad âlleth 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 conscienââ doth not take away alwayes all degreâ of slavish fear of death The reason iâ because peace of conscience may ãâã weak mixed with much troubles ãâã 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 iâdeed casteth out fear but imperfeââ love doth not Hezekiah had peaâ of conscience Remember Lord saith ãâã I have walked before thee in truth 2. Kings 20.3 ãâã with a perfect heart Mark He had tâ peace of a good conscience his coâscience 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 âie it is not so much for love of this âife as out of a desire to be better prepaâed This made David cry out O âpare me that I may recover strength Psal 39.13 beâore I go hence and be no more And so âob Let me alone Job 10.20 21. that I may take comâort a little before I go whence I shall not âeturn These good men were then âomething unwilling to die They âight have many reasons most likely âis was one That they might be betâer prepared and more fit and ready for âeir departure 4. Some of Gods âeople as these Job and David at âther times I say some of Gods peoââe have such marvellous peace with âod as that if it were Gods will they âad much rather die then live Phil. 1.23 I desire ãâã be dissolved saith Paul and to be with âhrist which is farre better It may be â regard of the church or the care of âeir children and charge God hath laid ân them they could be content to reâain still in the body neverthelesse âhey 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 ãâã a crown of righteousnesse which the Lorâ the righteous Judge shall give me in thââ 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 âet all desire it with faith They beâieve that Christ hath destroyed him that âath the power of death Heb. 2.14 which is the deâil they believe Christ hath taken âway deaths sting which is sinne 1. Cor. 15.56 57. and ãâã allowed death up in victory and may âl say Thanks be unto God who hath giâen us victory through our Lord Jesus âhrist Neither do they so much queâon this as their faith to believe it âying Lord help our unbelief 6. Gods âildren have good reason to do so âd to check their own hearts whenâer they do otherwise Whenever any âstrust cometh they should check it âwn again whenever any fear ariâh they should say What I fear ââth which is a thing so precious Psal 116.15 Preâus in the sight of the
Lord is the death âhis Saints Is death precious and shall I âso vain as to fear it Thus ye see ãâã answer to the first question Wheâer every child of God that hath true âace of conscience can be desirous to âe 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 dâspair do make away themselves I coâfesse 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 Judââ was for Cain could go and build ãâã all this and train up his children ãâã 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 grieâous pain he could not die presently âeither could he live but lying in very âreat pain between both desired the Amalekite to stand upon him and slay âim 2. Sam. 10.9 though Osiander âhink the Amalekite lyed unto David âo curry favour with him but Joseâhus and others think he spake the âruth Sure it is that many wicked âretches having no peace of consciânce to sweeten and allay their torâents have been desirous to die nay âome have hastened their own death â Malecontentednesse and shame and âisappointment of their aims may also âake wicked men desirous to die and ãâã death come not soon enough of it âelf to dispatch away themselves with âruel self-murder Thus it was with Aâhitophel 2. Sam. 17 23. when he saw his counsel was was not followed he haltered himself He had no peace of conscience to comâort him against all his dumps and disâontents and therefore he was desiâous to die 4. Wicked men being âexed 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 âometimes not out of discontent or âny such like reason yet it cannot be out of any true peace of conscience They may go away like lambs as we âay but it is in a fools paradise It may be whilest they lived they thought âo go to heaven but when they die then âll their thoughts perish as the Psalmist âpeaketh in another case To return therefore where we left O beloved is there any of you that want the peace of a good conscience ând do ye know what you want what â great benefit and blessing That ye may see this and fully know it and by ânowing it earnestly desire it conâider First That it is the very head of all âomforts 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 ãâã ãâã ãâã ãâã ãâã 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 âo fall upon them and the hills to cover âhem 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 âonsciences feel it this is another cause of the trouble of conscience 3. A third cause of the trouble of âonscience is the fear of death and of âell When we know we have offended Gods law and we know also what our sinnes do deserve namely death and âudgement and damnation for ever âhis doth most trouble and disquiet conscience when it fastneth on the apprehension of it The Apostle calleth ât 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 ãâã 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
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 ãâã ãâã ãâã ãâã ãâã 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 âhis This is a very necessarie point ând indeed so they are all but this âore especially I have shewed that âonscience is able to inform us what âstate we are in whether of grace or âature but when doth it perform this â answer I need not so much speak of âhe godly because they do mark âonscience But let me speak of such âs are foolish disobedient serving diâers lusts who never had yet the washâng of regeneration nor the renewing âf the holy Ghost I answer about âhem 1. Their conscience must needs âave a time when to do it I do rememâer my faults this day saith Pharaohs âutler Gen. 41.9 His conscience did ânform him and there was a time when âis conscience did inform him 2. Conâcience would choose a time by it self â would inform a wicked man solemnây and punctually of his rotten and curâed estate he is in I say it would have â solemn time by it self for this if it âould have it but a wicked man taketh ân order with his conscience that it âhall 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 heaâing of the word While men are hearing the word it
when they are alone and their consciences at counsel within themselves then they conclude Indeed they do well Thus their consciences give a good evidence of us and accuse them for not doing the like And thus much shall suffice to be spoken of other mens binding of conscience II. We may bind our own consciences II. We our selves may bind our own consciences And that is by those vows and promises which we make to God of any thing lawfull and in our power Those vows and promises which we make unto God according to the warrant of his word they do bind our conscience They are our own before we have made them as Ananias and Sapphira their gift was their own before they vowed it to the church While it remained was it not thine own and when it was sold was it not in thine own power Acts 5.4 We need not vow unlesse we will but after we have vowed our vows are Gods bonds and do bind the conscience to the performance of them Nay we lie unto God as the text saith they did if we do not stand to the performance of them But it may be demanded What vows are they which are unlawfull and do not bind conscience I answer 1. Such as we make of things impossible and beyond our power These are unlawfull and do not bind conscience 2. Such as we make of things unlawfull when we vow to do that which is contrarie to Gods law such as Davids was when he vowed the destruction of Nabals familie 1. Sam. 25.22 This doth not bind conscience nay we are bound in conscience to break it 3. Such as though they be of things lawfull and possible yet we want freedome in the performance of them as for a wife or a servant or a child to make a vow when their relation to such as are over them will not suffer them to perform it Numb 30.3 This bindeth not conscience Nothing bindeth conscience but that which hath Gods seal upon it but this hath not Gods seal on it and therefore it doth not bind conscience indeed it bindeth us in conscience to repent of it 4. Such as though they be lawfull and profitable and in our own freedome yet if there fall a greater consequence before the time of performance we are not bound in conscience to perform them as if a man upon the receit of some mercie should in testimonie of his thankfulnesse vow a hundred pounds to good uses in the mean time his estate so decayeth as that he shall undo himself and his familie if he perform it this is so great a consequence and contingently hapned that it freeth his conscience from performing what he had vowed Or if a man should promise marriage to a woman and before the time of nuptials she be found unchast this is a farre greater consequence and he is not bound in conscience to marry her These kinds of vows do not bind in conscience But all other do bind us 1. Vse We may learn from hence never to vow but with good judgement and counsel For either we must keep our promise or not If we must that is a signe it is good and therefore had need of deliberation If we must not keep it then it is a signe of rashnesse and inconsideratenesse and besides it may prove scandalous and offensive to them to whom we make it and also to them that shall heare of it And therefore it requireth good judgement and advise to vow What a rash vow was that of good Jephthah Judges 11.30 If thou wilt deliver Ammon into my hand whatsoever meeteth me I will offer it for a burnt-offering How if a dog had first met him what a sin had it been How if his daughter what a thing had that been And indeed it proved to be his daughter Vows without judgement do but increase our sinnes and aggravate our transgressions against God 2. Vse This teacheth us to keep our good vows whatsoever they be that we make Indeed it is hard to keep a good yea it is hard to make a good vow in that manner as we should It requireth a great deal of faith and self-deniall and humilitie and strength of resolution But when we have made it our sinne is the greater if we do not then keep it âcles 5.5 Better it is not to vow then that thou shouldst vow and not pay Hast thou vowed a vow then deferre not to pay it God hath no pleasure in fools As if the holy Ghost had said It is the part of a fool to vow before he consider and be absolutely resolved to perform to be off and on with the Lord God of hosts The Lord hath no pleasure in fools Therefore pay all thy good vows and be humbled for thy rash vows But we are fallen into bad times when truth and equitie is perished from among men Every one is a deceitfull bow yea the best almost is a briar Nothing so common as vows and promises but few make conscience of performing them Nay men are carelesse of their grand vow which they have made unto God in their baptisme âaptisme O this is a very fearfull sinne Ye have all made a vow unto God in your baptisme that ye would live otherwise then ye do and ye make no conscience to keep it Baptisme is a very weightie thing If there were no other thing to bind you to holinesse and obedience and faith but onely the vow ye entred into in your baptisme did ye consider what a vow it is it would move you alone It is said of Apollos that he was fervent in spirit though he knew nothing but the baptisme of John Acts 18.25 Apollos considered what a vow he had made unto God in his baptisme that though he knew nothing else it made him zealous for God Baptisme is a very great binder of conscience It bindeth a man to believe and to go out of himself and to submit to Jesus Christ The wicked Pharisees saw this to be true Matth. 21.25 If we shall say that Johns baptisme was from heaven he will say Why did ye not then believe Beloved was not your baptisme from heaven was it not an ordinance of God and did ye not solemnly then vow unto God Why then do ye not believe why do ye not denie your selves your works your wayes and take up Christs crosse As Christ saith of John Baptist Among them that are born of women there hath not been a greater then John the Baptist Matth. 11.11 so may I say of bonds and of vows and covenants Among all the vows and covenants that ever were made there hath not been a greater then this of Baptisme And therefore ye had best look to the performing of what ye then vowed If ye do not ye are grievous breakers of covenant with God which sinne will surely stand against you for evil It is most certain that Baptisme doth greatly bind us in conscience to walk answerably to
it in all righteousnesse and true holinesse And we can never be saved though we are baptized except we can answer with a good conscience that we live as we vowed in our Baptisme 1. Pet. 3.21 The like figure whereunto even Baptisme doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience towards God Mark Unlesse we can answer with a good conscience that we live according to our promises in it our Baptisme cannot save us I pray consider that speech of St Paul ãâã 6.4 We are buried with Christ by baptisme into his death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life Mark There is the vow that we made unto God in our Baptisme And the Apostle âere telleth us we are bound in conâience to keep this vow otherwise we ând better have been without our Baâtisme Do not think that God will âe mocked Ye are content to go for Christians but if ye be Christians âânsider ye are under a great vow and ãâã ye do not keep it Gods covenant ââth a quarrel against you and ye âall be broken in judgement There is âo sinne that ye live in no lust that âour conscience telleth you hath enterââânment in your hearts but it is sacraâentall perjurie against the vow that ãâã made unto God in your Baâtisme Are ye dead to good duââes Ye vowed in your Baptisme ye would not be so Do ye not dayly âortifie and subdue your affections ãâã vowed in your baptisme ye would ãâã ye not dayly fight against sinne and ââlesh like the faithfull souldiers of Christ Ye vowed in your Baptisme ye would What a horrible perjurie is this Nay it is worse it is a sacramentall perjurie When the Apostles saw any sinne in the people presently they tell them of Baptisme as if they should say Do ye live thus and thus when ye vowed the contrarie in your Baptisme When there were divisions in Corinth Some would be of Cephas and some of Apollos and some of Paul Paul then telleth them of their Baptisme Were ye baptized in the name of Paul 1. Cor. 1.13 As if he had said I pray consider how contrary this is unto your Baptisme Ye were baptized into Christ and are ye that divided among your selves So when there was corruption crept into the people of Galatia St Paul telleth theâ of their Baptisme Gal. 3.27 As many of ye saith he as have been baptized into Chrâââ have put on Christ As if he had saiâ This corruption of yours is contrarie to your baptisme Ye were baptized into Christ ye have vowed to put on Christ do ye yield to such corruptions as these So also when there was want of love and unitie and affection between one another among the Ephesians St Paul telleth them of their Baptisme O saith â There is one God one faith Ephes 4.5 one baâââsme As if he should say This is conââarie to your baptisme Ye were all baptiââd with one baptisme and do not ye live ãâã peace and is there not unitie of spirit âe with another among you What and are all baptized with one baptisme Beloved ye never do that which is not ââod but ye go clean contrarie to your ââptisme What were ye baptized into âhrist and do thus baptized into âhrist and pray thus baptized into âhrist and heare the word of Christ âââus serve God no better then thus Your Baptisme bindeth you in conscience against every sinne and every evil âay O let us take it to heart and conââler it FINIS Imprimatur Cantabr R. Brownrig Procan