of continuance and obstinacy in sin But if the unbeliever will believe in Jesus and the impenitent will mourn for their Iniquities and turn from them to God then they shall no longer be under condemnation but as sin hath Reigned unto Death so shall Grace Reign through Righteousness unto eternal Life by Jesus Christ our Lord Rom. 5. 21. I have told you how the Office of Conscience is to Judge that is to acquit or condemn Now there are four things that come under this Judgment of Conscience Our Actions our Communication our Thoughts and Affections our Estate to God-ward 1. Conscience judges of our Actions and Conversation and if our Conversation be such as becomes the Gospel if we shine as lights in the midst of a crooked and perverse Generation then it says Well done But if we profess to know God and in Works deny him being abominable and disobedient and to every good work Reprobate Conscience condemns such doings and says many times in plain terms that our profession is but meer Mockery 2. Conscience judges of our Communication though words are commonly called wind yet Conscience does not make light of them It does approve of Holy and Edifying Discourse when out of the abundance of the Word of God in the heart the mouth speaketh that which is good and which may administer grace unto the hearers For when they that feared the Lord spake often one to another the Lord hearkned and heard it and a Book of remembrance was written before him for them that feared the Lord and that thought upon his Name Mal. 3. 16. But Conscience does condemn corrupt communication especially where the Tongue shews it self an unruly evil full of deadly poyson by that filthy talking lying swearing cursing backbiting which proceed out of the mouth And it does not stick to say The Tongue being not bridled all Religion is but vain James 1. 27. 3. Conscience judges of our Thoughts and Affections these as they ought to be agreeable to Rule so they come under censure The Law is so large that it reaches to our very Thoughts The wicked man is to forsake his thoughts as well as ways else he cannot be a sincere Convert nor obtain Mercy Isa 55. 7. Conscience here is very prying because these internal Acts these thoughts and desires and designs do very much discover what the heart is If wicked thoughts which are all vain and unprofitable and likewise hurtful are suffered to lodge in the heart and are delightful and welcome Guests to it 't is a sign the heart is unrenewed but if these thoughts when they arise in the heart are a burthen are conflicted with and help is implored against them that God himself would shew his power and bring them into Captivity this speaks the heart sanctified If there be a will and desire in the heart to sin though want of Opportunity or fear of Disgrace hinder the Act Conscience will condemn this as a transgression of the Law which does require inward Rectitude as well as outward Righteousness And on the other hand if there be a sincere desire and purpose to obey the Lord Conscience judges this to be Obedience because God is pleased to account it so Abraham is said by Faith to have Offered up his Son Isaac nay 't is twice said that he Offered him up Heb. 11. 17. when he onely had a purpose to have done it 4. Conscience does judge concerning our State to God-wà rd Whether we are or are not reconciled to him If we Live and walk after the Flesh if our main care is to provide for the Flesh and we account it our greatest happiness to fulfill the lusts of it and we are resolved to please our Flesh though God be never so much Angred truly Conscience may then judge our state to be bad But if we walk not after the Flesh but after the Spirit if our hearts are renewed by the Spirit and in our lives we are led by him then Conscience may judge us to be in Christ and that there is therefore no condemnation to us Rom. 8. 1. I must here Observe that Conscience may condemn a particular Act when the Estate is not condemned David's carriage towards Vriah was very foul yet his state was not altered from Grace to Nature Asa his trusting in an Arm of Flesh and imprisoning the Prophet that rebuked him were Acts to be condemned yet his State was good and 't is said of him that his heart was perfect with God all his days 2 Chron. 15. 17. compared with Chap. 16. 2 3. 10. But if the state be bad all particular Acts must needs be bad also If the Tree be corrupt the Fruit will be like it for though Conscience may approve of some thing done by a man in a Natural state as being good for the Matter of it yet if it Judge aright it must condemn it as evil in regard of the Manner Thus have I at large explained the Definition which I gave of Conscience That it is a Power of the Soul in Man whereby we understanding the will of God are impelled to comply with it and do bear witness concerning our selves and Actions and accordingly Judge that is acquit or condemn our selves In the third place I am to assign the Reasons why the Lord has given unto Man a Conscience The Reasons are three 1. Conscience is given unto Man that it may be a remembrancer to put him in mind of God To remember God is mans great Duty he cannot begin too soon to do this therefore says Solomon Remember now thy Creator in the days of thy Youth Eccles 12. 1. and after we have begun we must hold on for there can never be any good reason why the Lord should be forgotten How many Millions of things are there which are appointed to put us in mind of God The invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his eternal Power and God-head Rom. 1. 20. The Sun the Moon and all those thousands of shining Stars that our Eyes behold in the Firmament the Fowls that fly in the Air the Beasts of the Earth the great Sea and the Creatures that pass through the paths of it the Trees the Plants and Flowers that grow in the Field are all as so many remembrancers to bring God to the thoughts of the Children of Men so that they are without excuse if they forget him But besides all these there is a Monitor within something in their own Breasts and that 's Conscience which will be telling them of God which will be telling them of his Power and Presence and that which Conscience does inferr from hence is this Let all the Earth fear the Lord let all the Inhabitants of the World stand it awe of him Psal 33. 8. Conscience does Comment upon the Creatures How glorious is that God who made all these and he that made can also destroy and therefore
ebbing or flowing of any Humour in the Body Load is laid on by the Spirit of God and the burthen presses continually untill the Comforter take it off The Psalmist says that his sore ran in the Night and ceased not Psal 77. 2. So Psal 38. 6. I am troubled I am bowed down greatly I go mourning all the day long 5. Melancholy makes a Man to fear every thing almost though there be no just ground of fear VVhen he goes to Bed he fears he shall die in his sleep and not Live till Morning Though in never so good a Trade he fears that God will blast him in his Estate and that he shall fall into extream poverty Melancholy persons are tortured with a fear of being Distracted and running stark Mad many times and then they think what a sad spectacle they shall be when they are in Bedlam and if Professors how much Religion will be Reproached upon their Account Many times they fear the appearing of the Devil in some terrible shape and that thereby they shall be frighted out of their wits 'T is ordinary for them to have sad fore-boding thoughts of ill to themselves as that some grievous Calamity is not far off from them or theirs and that their lives will be very short and within a little while they shall be in another VVorld They can hardly hear of any that have Hang'd or Drown'd themselves but they fear (g) Quos malè habet hic morbus tristes sunt solitarii formidulosi pertinaces phantasias quasdam sibi faciunt quae nec sunt nec esse possunt falsa multa imaginantur timent non metuenda sine causâ moerent animumque macerant they shall do the like one time or other I might spend a whole day in naming the fears of these sorrowful souls And if Fear have Torment as the Apostle speaks 1 John 4. 18. How tormenting is Melancholy that is so full of Fear But a troubled Conscience eyes and fears the Wrath of an Almighty God and that principally Psal 88. 7. Thy wrath lieth hard upon me and thou hast afflicted me with all thy waves Selah And v. 16 17. Thy fierce wrath goeth over me thy terrors have cut me off they came round about me daily like water they compassed me about together 'T is not Poverty Disgrace Death that is so much dreaded but a Jealous and highly provoked God is terrible and therefore when the Lord promises to revive such Consciences he says he will cease to be Angry and to contend Isa 57. 16. For I will not contend for ever neither will I be always wrath lest the Spirit fail before me and the Souls which I have made 6. In Melancholy there are strange hurryings in the Heart 't is snatched and carried away and some amazing thoughts are upon a sudden injected about Spiritual things but there is no Scripture-ground alledged for them Some under this Distemper will cry out they are meer Hypocrites and as if they had look'd into the black Book of Gods Reprobation will peremptorily say their Names have been written there from everlasting Others will cry out that the day of Grace is past and gone and that God has sworn concerning them in his wrath that they shall never enter into his Rest Now as the God of Heaven does walk upon the Wings of the Wind so Satan the God of this World does walk upon these Melancholick winds mixes himself with them and terrifies the Soul with the fear of Damnation And oh with what astonishment does a poor Melancholick Creature think of being damned everlastingly Many times Satan tells them that the longer they Live they will but fill the Vial fuller of wrath and but add more fewel to that Fire which must be their Portion for ever and hereupon follow temptations to self-murther and upon all convenient Occasions when they are alone by Water or see a Rope or a Knife Do it Do it is violently urged in upon them But if you ask these Melancholy souls why they conclude themselves Hypocrites and Reprobates not one Scripture can they produce to prove it VVhereas on the other side in trouble of Conscience the Conviction is plainly grounded on the word of God The awakened VVorldling hears his Covetousness called Idolatry the awakened VVhore-monger perceives evidently that no unclean Person shall inherit the Kingdom of God The awakened Swearer reads that his Oaths will make him fall into condemnation They believe those threats and know that they are guilty therefore they are Afflicted and look out after a Remedy and cry to be turned from their Iniquities and Reconciled unto God 7. In Melancholy Druggs are profitable gentle Remedies for violent are by no means to be used (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippocrates Aphor. may be blessed to give ease But as for trouble of Conscience Hei mihi quod nullis dolor est Medicabilis Herbis Alas no Herbs can here at all avail The whole Colledge of Physitians would be here at a loss VVhen the Italian Doctors came to Visit Spira in his distress He spake these words Alas poor Men how far wide are you Do you think that this Disease is to be Cured by Potions Believe me there must be another manner of Medicine It is neither Plaisters nor Drugs that can help a fainting Soul cast down with the sense of sin and the wrath of God 'T is onely Christ that must be the Physitian and the Gospel the Soul-Antidote But here I must add that where the trouble is mixt partly from Melancholy and partly from a wounded Conscience proper Physick and especially a well-ordered Diet and Exercise must be used for the one as the blood of Christ is the alone sutable Remedy for the other 8. Melancholy alone never alienates the Heart from sin Several that Labour under this distemper in their lucid intervals will be as vain as any nay sometimes they have strange and strong inclinations to Uncleanness and too much yield unto them they will most Prodigally mispend their time which is much more precious than Gold that perishes and exceedingly give way to sensuality and the pretence is their Melancholy VVhen in their doleful fits they have been afraid of Hell and have concluded they should be damned as certainly as either Cain or Judas yet when that fit of Melancholy is over how will they yield unto Temptation they are as proud as before as passionate and worldly as ever and none of this troubles them This Malady also does mightily indispose them to Duty it makes the Heart like a stock or stone Indeed this blockishness where there is Grace is a burthen but in others not so Duty onely is a Burthen not their indisposition to it But now trouble of Conscience if right helps much to break that League between the Soul and Corruptions it causes great tenderness and fear of sin and very much incites to Prayer and other Holy Duties which God has Commanded and wherein Communion with
urge unto those Duties which the Lord requires The design of this Book is that Thou mayst be more fully enlightned that thou mayst be more pure and peaceable that those wounds which Sin has made in thee may be healed and that wounds which are so intolerable may for the future be prevented and above all that thou mayst not be forced to torture Thy self and any Reader for ever in another World O Conscience next unto the Spirits gracious and powerfull Concurrence which with my whole Soul I do implore the Success of this Treatise will very much depend upon Thy Faithfulness in doing of thy Office Bid the Reader mind what he reads apply to himself what he minds practice what he applyes and having begun to practise never grow weary of well-doing Tell him 't is not enough to profess Religion nor to (c) Nos qui non habitu sapientiam sed mente praeferimus non magna eloquimur sed vivimus Minut. Foel pag. mihi 94. talk at a great rate nor to be highly esteemed among men (d) Quid mihi prodest si me continuis laudibus totus mundus attollat Non malam Conscientiam sanat praeconium laudantis nec bonam vulner at conviciantis opprobrium Augustin To. 7. l. 3. contra Lit. Petilian Donatist pag. mihi 168. for Godliness as long as God and Thou do know that his Heart is not upright and sincere Now that the Readers Conscience may be better his Heart better his Conversation better and more to the Honour of God and Credit of Christianity and that it may be best of all with him at Death and Judgement is and shall be the Prayer of Nathanael Vincent THE CONTENTS THE Text divided and opened Page 3 Six Doctrines raised 4 Doct. 1. There is a Conscience in Man ibid. This proved first by the Light of Nature 5 Secondly by Scripture-Arguments 9 Thirdly 't is evident by Experience 12 The Reason of the Name Conscience 25 Several Descriptions of Conscience out of Origen Aquinas c. 29 Conscience defined 31 Conscience is a Power in the Soul of Man ibid. Conscience implies some Knowledge of the Will of God 32 A Three-fold Light whereby Conscience is directed ibid. Conscience urges a complyance with the Will of God 37 Conscience bears witness 40 This Witness is an Accusation upon doing evil 42 Six things observable concerning the Accusations of Conscience ibid. This witness of Conscience is an Apology upon wel-doing p. 46. 'T is the Office of Conscience to Judge 48. It passes a sentence of absolution ibid. And of condemnation 49. Six reasons why God has placed a Conscience in Man 54. Vse 1. Of Information Eight weighty Truths inferred from this Doctrine 59 Vse 2. Be excited to blesse God for giving such a power as Conscience this urged by several arguments 63 Conscience of all other Powers does struggle most to prevent mens ruine 65. Vse 3. Of Encouragement to Ministers Conscience sides with them 67 Vse 4. Think not you shall ever be able to extirpate Conscience 68 Vse 5. Be exhorted to heed Conscience 69 Motives to perswade unto this 70 Doct. 2. To have a good Conscience should be every one 's greatest care 73 Several things premised that we may the better understand in what sence Conscience since the fall may be said to be good 74 1. The goodness of Conscience lies in its illumination and being rightly informed 81 What kind of knowledge the knowledge of a good Conscience is 82 Of an erring Conscience and how far it bindes 83 Of a dubious Conscience 85 Of a scrupulous Conscience 86 The way to have Conscience well informed 88 2. The goodness of Conscience lies in the due exercise of its authority and power 92 The Power and Authority of Conscience is of great extent pag. 92 Directions given how this power of Conscience may be put forth 97 3. The Goodness of Conscience lies in its be wakefull and attentive 100 How Conscience may be made attentive 104. 4. The Goodness of Conscience lies in its tenderness 105 The properties and signs of a tender Conscience 106 How Conscience may be made tender 111 5. The Goodness of Conscience lies in its faithfulnesse in witness bearing 119 The way to have Conscience faithful in its testimony 122 6. The goodness of Conscience lies in its purity ibid. The characters of a pure Conscience ibid How Conscience may be made pure 127 7. The goodness of Conscience lies in the calmness and peace of it 131 True peace of Conscience set forth 132 How this peace may be attained 137 8. The goodness of Conscience lies in its being void of offence 142 Directions to prevent taking offence 144 Directions to prevent giving offence 145 Wherein the acts of a good Conscience and the acts of the Spirit of God are to be distinguished 147 Eight reasons why it should be every ones care to have a good Conscience 152 Vse 1. Of Reproof which is directed 160 1. To those whose Conscience are ignorant 161 2. To those whose Consciences are large 164 3. To those whose Consciences are at peace but that peace has no solid ground 166 Ten signs of a false peace of Conscience 167 How unreasonable to give way to this false peace p. 176 4. They are to be reproved who offer violence to their Consciences 181 Of a Seared Conscience ibid. Of a Despairing Conscience and the torture of it in five particulars 183 5. They are to be reproved who go about to wound and to ensnare the Consciences of others 186 Vse 2. Of Direction 1. How secure Consciences may be awakened 189 2. How awakened and troubled Consciences may be comforted 202 Several Mistakes about trouble of Conscience ibid. Six sorts of trouble which are not right 203 Eight differences between MELANCHOLY and trouble of Conscience 207 Right trouble of Conscience described in eleven particulars 213 Ten grounds of Consolation proposed for the comforting of troubled Consciences 226 Objections of those under trouble of Conscience 1. Concerning the greatness of Sin answered 251 2. 'T is too late to come to Christ answered ibid. 3. They fear they are judicially hardened answer'd 254 4. They are not able to come to Christ answer'd 255 5. They have backsliden after Illumination answered 257 6. They do all for fear of Hell answered 258 Vse 3. Of Exhortation Let it be your care to have a good Conscience this backed with eight arguments 260 Vse 4. Of Advice to them that have a good Conscience Be thankfull for this unspeakable Gift 270 Compassionate them that are without it 272 Keep a good Conscience p. 274 Several Directions how to keep a good Conscience ibid. 275 276. Be not acted onely by Conscience but let Love constrain you to Obedience 276 Doct. 3. A good Conscience will make men set themselves as before God continually 277 We are alwayes before God 278 How we are to look upon God when we set our selves before him 279 What 't is to set our selves
qualitate depositi Sic sic in domo propriâ à propriâ familiâ habeo accusatores testes judices tortores Bernard Meditat. devot cap. 13. pag. mihi 1060. My sins I am not able to conceal because where ever I go my Conscience is continually with me and carries with it what I have put in it whether it be good or evil It keeps for me living it will restore to me dying what I have delivered to be kept by it If I do evil Conscience is present if I seem to do good and am lifted up with Pride Conscience is present It accompanies me all my Life long 't will follow me after Death and will be my inseparable either Glory or Confusion according to the Quality of what it has Observed in me Thus thus in my own House in my own Soul I have Accusers Witnesses Judges Tormentors if I dare to give way unto Iniquity 4. Though Conscience may seem to be quite banished and for the present does no more its Office than if there were no such thing yet this Exiled and Banished thing will at last return or to speak more properly this Conscience that was imagined to be in a dead sleep or altogether careless will shew that it has been too much present with the guilty all along These six particulars are here to be Observed 1. Some great Affliction may awaken Conscience When the Widow with whom Elijah sojourned her Son fell sick and his sickness was so sore that there was no breath left in him her Conscience was exceedingly startled and she said to Elijah What have I to do with thee O thou Man of God art thou come unto me to call my sin to remembrance and to slay my Son 1 Kings 17. 17 18. The Locusts which were so very grievous that came over all the Land of Egypt extorted a Confession from Pharaoh's Conscience though his Heart was before hardned He called for Moses and Aaron in haste and said I have sinned against the Lord and against you now therefore forgive I pray thee my sin this once and intreat the Lord your God that he may take away from me this Death onely Exod. 10. 16 17. How does Affliction give new Eyes and make sin appear in other colours than before it seemed to have When the Body of a sinner is first struck with a Disease and the mind apprehends this Sickness may prove deadly and that now being Arrested the sinner must quickly appear before the Judgment-seat Ohthen what a commotion is there in the Soul and how fierce and clamourous is the Conscience which before was deeply silent 2. Conscience may awake after a fall into some scandalous sin When the long covered Hypocrisie is detected and the sly sinner which waxed worse and worse and yet was secure at length does commit some sin that the World crys shame on Oh then Conscience may joyn in with the VVorlds clamors (r) Non aurem solam percutit iracundia criminantis verùm etiam conscientiam mordet veritas criminis August l. 3. contra lit Petilian Tom. 7. and tell him that now his sin has found him out and that Heaven has revealed his iniquity and that because he has despised God he has been suffered to do that which has made himself to be lightly esteemed 3. Conscience may awake at the hearing of a powerful Sermon The messengers of the Lord are commanded to lift up their Voices like a Trumpet and the design is to startle Conscience and that sinners may be made sensible of and to know their Transgressions Isaiah 58. 1. God speaks thus to the Prophet Ezekiel chap. 6. 11. Smite with thine hand and stamp with thy foot and say Alas for all the evil abominations of the House of Israel These gestures this earnestness and crying out of abominations is used to affect the Hearts which before were stupid And truly the VVord of God has oftentimes taken impression even upon those whose Souls were more than ordinarily senseless The Apostles hearers were mockers and yet the VVord being set home they were prickt at the Heart and said Men and Brethren what shall we do Act. 2. 37. Now when the VVord does awaken the Conscience there is more ground to hope that God has a design to work a saving change and that the troubles of Spirit are but as it were the pangs which fore-run the new Birth 4. Conscience may awake when Death is within view I grant indeed that 't is too common for the ungodly to dy stupid and that there may be no bands in their death Psal 73. but yet experience shews that the approach of death does also fill many ungodly ones with horrour and amazement What made Balaam to cry out let me dye the death of the righteous and let my last end be like his Num. 23. 10. Surely he had pre-apprehensions how terrible a thing 't is for the ungodly to dye When nature is almost spent and the earthly Tabernacle is tottering and falling to the ground when Physicians are at a losse and friends stand by weeping and 't is whispered in the room Alas he cannot live many hours to an end Ah then Conscience may wake in terrible fright and the sinner may be confounded and as death comes with its sting so it may prove indeed the King of terrours 5. To be sure at judgment Conscience will be awaked thoroughly though sinners possibly may look death yet they cannot look the Judge in the face without being daunted He will strike terrour into the Hearts of those sinners that were most obstinate and unbelieving VVe read that at the great day the Books will be opened Rev. 20. 12. The Book of Scripture will be opened for by that every one must be judged The Word that I have spoken sayes Christ the same shall judge at the last day The book of Conscience will also be opened and what things are found written there will be taken notice of and must be answered for No Conscience at that day can be stupid The Heavens passing away with a great noise and the Elements melting with fervent heat and the Earth and the works therein being all in a flame every unjustified and unsanctified sinners Heart will smite him and as the Judge will condemn him so he will be condemned by his own Conscience Chrysostome (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Epist ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 advises every one to look into his own Conscience presently and to be strict in self-searching that he may not be condemned with the world for 't is a dreadful Tribunal which all must appear before and the trial of every one will be thorow and impartial 6. Conscience will be with the ungodly in Hell to all Eternity Could we go down indeed to the gates of Hell and have some discourse with the damned there and ask them concerning their Consciences they would answer that a great part of Hell lyes there and that they feel within
assurance of understanding Col. 2. 2. Conscience which is good is certain both of the mysteries of Faith and the duties of Religion and entertains the one and urges unto the doing of the other This certainty is opposed unto dubiousness when the Conscience through infirmity and weakness is at a loss and knowes not what to do in some cases Just as a man Travelling meets with two ways and knows not which is the right when he turns to the right hand he doubts and so turns to the left and when he turns to the left Hand he doubts whether that will bring him to his journies end and so is ready to turn back to the right again Saints themselves may thus be in doubt sometimes but this is no part of the goodnesse of their Conscience but an Argument onely of their weakness And in this case as the Lord is earnestly to be sought to make their way plain before them So they are to follow the Footsteps of the Flock and in those doubtful matters to observe which way the Holiest and best both of Ministers and Saints do go and to accompany them When the Spouse sayes Teâ—l me O thou whom my Soul loves where thou feedest where thou makest thy Flocks to rest at Noon for why should I be as one that turneth aside by the Flocks of thy Companions Christ answers If thou would'st know O thou fairest among Women go thy way forth by the footsteps of the Flock and feed thy Kids beside the Shepherds Tents Cant. 1. 7 8. and So Prov. 2. 20. That thou mayest walk in the way of good men and keep the paths of the Righteous Misapprehend me not I do not make this a general rule that we are in all things to follow good men But where the Conscience doubts on both hands and is afraid it sins which side soever it takes In this case the Footsteps of the Flock are to be minded and we must keep close to the Shepherds Tents and being humble and teachable this weaknesse and dubiousness may be cured and the Lord may bless means of instruction to make us see that plainly which before we were in the dark about 4. The knowledge of a Conscience is satisfying in opposition unto scrupulousnesse As wisdome is profitable so also delightful Prov. 2. 10. When wisdom enters into thy Heart and Knowledge is pleasant to thy Soul As there is great contentment when the will embraces and enjoys good so there is great satisfaction when the understanding and Conscience have found out and do entertain Truth But on the other hand scrupulousness is very tormenting These scruples are things which arise from weak and sometimes from no ground at all and the Lord does permit Believers themselves to be exercised with them to correct former sins against Conscience and also to try their present tenderness In Melancholy persons these scruples are most frequent and in them whose knowledge is but small A scurpulous Conscience differs from a doubting in that a doubting is afraid on both hands a scrupulous is satisfied on one part but is sollicitous and full of fear in reference to the other He had a scrupulous Conscience that did question the lawfulness of eating all things but he was satisfied concerning eating Herbs Rom. 14. 2. Now this scrupulousness is really a fault as well as a vexation of Conscience and therefore by well weighing of things and diligent looking into the word and not making more sins than the word declares to be so and by understanding better our Christian liberty we should endeavour to be rid of our needless scruples These scruples if we take not heed will be so much attended to as that weightier matters may be neglected they will make the service of the Lord lesse comfortable and Satan will get advantage to represent his yoak as the more heavy and burthensome But when Conscience is freed from these 't is just as if a stone should be taken out of our shooe (y) Conscientia scrupulosa nomen habet à scrupo qui est lapillus in calceo hominem laedens in incessu impediens Bald. de Consc l. 1. c. 10. with greater ease and chearfulness we shall go nay Run in the way of Gods Commandments 5. The knowledge of a good Conscience is operative and incites to practice That passage of our Lord is deeply engraven upon a good and honest heart Joh. 13. 17. If ye know these things happy are ye if ye do them Barely to know will not make us happy nay 't will make us more miserable because more inexcusable Though a good Conscience eyes the obedience and sufferings of Christ and there is an hope of acceptation and pardon only upon that account yet because by Faith the Law is not made void but established therefore it urges obedience to the Law The Covenant of Grace having first said Believe on the Lord Jesus and thou shalt be saved in a qualified sence also sayes Do this and Live Sincere obedience is required or else Life will never be obtained Rev. 22. 14. Blessed are they that do his Commandements that they may have right to the Tree of Life and may enter in through the gates into the City The Light of a good Conscience urges to the casting off the works of Darknesse and to walk circumspectly and to do this without delay As the Egyptians when their first-born were destroyed hastned the Israelites to be gone for said they we be all Dead men So Conscience hastens us to part with such a deadly thing as sin and bids us not delay to keep Gods Righteous Judgements You see what kind of knowledge is that of a good Conscience but here the great enquiry will be how may Conscience be well informed and this kind of knowledge obtained 1. That Conscience may be well informed the Scripture must be well searched Holy men of old digged in this Mine for knowledge and found their labour well bestowed The Law of the Lord is perfect converting the Soul the Testimony of the Lord is Sure making Wise the simple Psal 19. 7 There is more of God revealed and made known in a leaf of the Bible than in the whole Book of Nature Horace does commend Homer the Writer of the Trojan War upon this account Qui quid sit pulchrum quid turpe quid utile quid non Pleniùs meliùs Chrysippo Crantore dixit Because he tells best of all what is Fair and Lovely and what is Foul and Filthy what is Profitable and what is Hurtful But what are Homers Writings compared with the Holy Scripture This this does most fully inform the Conscience what is good and what is evill and what will do us good and what will be evil and injurious to us The Scripture must be searched we must look beyond the surface Truth sometimes lies deep therefore Solomon uses that expression Prov. 2. 4. 5. If thou seekest her as Silver and searchest for her as for hid Treasures then
called the Prince of the Power of the Air the Spirit which worketh in the Children of Disobedience If you make nothing of disobeying the Word of God if you walk according to the course of this world and fulfill the desires of the flesh and the carnal mind Eph. 2. 2 3. 't is a sign that Satan does command you and your peace is far from being true 3. That peace of Conscience is false where there is a walking after the imagination of the evil heart Those words do sound like Thunder Dreadfully rattling in the air Deut. 29. 19 20. And it come to pass when he heareth the words of this curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of mine heart The Lord will not spare him but then the anger of the Lord and his jealousie shall smoake against that man and all the Curses that are written in this Book shall lye upon him and the Lord shall blot out his name from under Heaven The heart of man is foolish deceitful wicked desperately wicked 't is a very sore judgment to be given up to our own hearts lusts and to be suffered to walk after our own counsels Sinners need not other enemies they are forward enough to go astray of their own accord and to ruine themselves let them follow their own hearts and they will infallibly come to Hell in the conclusion If any therefore do walk in the way of their hearts and please and gratifie their own sinfull affections and say they shall have peace they speak without book without Gods book I am sure 4. That peace of Conscience is false where the soul is intoxicated with sensuall Delights and Pleasures Thus the rich man was at peace whose ground brought forth plentifully who resolved to pull down his barns and to build greater that he might bestow all his Fruits and his Goods and since there were Goods sufficient for many years he was clearly for taking his Ease for Eating and Drinking and making merry Luk. 12. 16. 19. One great cause of Sodoms security was their giving themselves over unto sensuallity Whoredom and Gluttony and Drunkenness do take away the heart such consider no more than if they were brutes nay they come short of brutes even the most stupid of them Isa 1. 3. The Ox knoweth his Owner and the Ass his Masters Crib but Israel doth not know my People doth not consider Sensual Pleasures as also Worldly cares do overcharge the heart so that there is no trouble or concernedness about eternity and while they dream not of any such thing the day of the Lord does come on them like a snare Luk. 21. 34 35. And take heed to your selves lest at any time your hearts be overcharged with surfetting and drunkenness and cares of this Life and so that day come upon you unawares for as a snare shall it come upon all them that dwell on the face of the whole Earth 5. That peace of Conscience is false which is built upon present dispensations of Providence Sinners are apt to argue wrong both from prosperity and from adversity that their state is good and so put a cheat upon their own Souls Some are perswaded that because the Lord loads them with external blessings this is a certain sign of his love But the Holy Ghost informs us that the ungodly prosper in the World and increase in Riches that they are not in trouble like other men that they have more than Heart could wish Psal 73. 12. Daniel tells us that even Kingdoms are given to the basest of men Dan. 4. 17. Luther said concerning the (u) Turcicum imperium quantum est nihil est nisi panis mica quam dives pater familias projicit canibus Luther Tom. 2. in Gen. in cap. 21. Turkish Empire that it was but a morsel cast unto a Dog And if whole Kingdoms are given to the ungodly who can argue himself a Saint and loved of God from his worldly enjoyments 't is not the having of the World but sitting loose from it looking upon our selves as Strangers and Pilgrims in it and improving it for God that will argue we are indeed his Children On the other side some are perswaded because afflicted at present that it will be well with them in the Life to come But wicked men may also be afflicted God does distribute sorrows to them in his Anger so that they are as stubble before the Wind and as chaffe which the storm carrieth away Job 21. 17 18. 'T is not then our being corrected that will prove us Children but our receiving of Correction and being humbled and reformed by it though never so often in the furnace if we are not at all Refined we are but Reprobate Silver 6. That Peace of Conscience is false which is built upon External profession and Priviledges Thus of old many because they were called Jews did rest in the Law made their boast of God though at the same time they did break the Law and dishonoured God by their presumptuous Transgressions Rom. 2. 17. 23. Many now a dayes are called Christians and beguile themselves with an empty name It will not advantage any to name the name of Christ if they will not depart from iniquity to call him Lord Lord if they are resolved still to rebell against him They had great Peace and confidence who said Lord Lord we have Eat and Drunk in thy presence and thou hast taught in our Streets And yet both their peace and confidence were without ground the door is shut against them they are excluded from the Kingdom for they were notwithstanding all their Profession workers of iniquity Luke 13. 26 27. By such a profession iniquity has the greater aggravation w he is most inexcusably ungodly who has most of the form but nothing of the Power of Godliness 7. That peace of Conscience is false that is built upon External Righteousnesse and escaping the more grosse pollutions of the World The Apostle Paul before his Conversion was touching the Righteousness of the Law blameless Phil. 3. 6. that is his Conversation was so agreeable to the letter of the Law and so free from any foul and scandalous sin that men could not blame him But though he was thus blameless yet he was graceless and though he thought himself to be alive and his state to be good and safe yet he was deceived as he found afterwards That Pharisee had a false peace who said God I thank thee I am not as other * Nos vero quid respondere pro nobis possumus tenemus Symbolum evertimus confitemur munus salutis pariter negamus Ac per hoc ubi est Christianit as nostra qui ad hoc tantummodo Sacramentum salutis accipimus ut majore postea praevaricationis scelere peccâ—mus Salvian De Gub. Dei l. 5. pag. mihi 195 men are Extortioners unjust Adulterers or even as this Publican I fast twice in
withdraw his anger the proudest helpers must stoop under him Job 9. 13. 3. A despairing Conscience remembers sin and those threatnings that are denounced against it and is overwhelmed Oh the mountains of guilt which it does behold and these are high trespasses are grown up unto the Heavens and then it applies all the Curses all the evils that it reads in the Book of God unto it self there is a roll opened before it written within and without with Lamentations and Mourning and Wo to allude to that place Ezek. 2. ult Wherever the despairing sinner goes he is dog'd and followed with Legions of sins and Conscience is still tormenting it self with such sad thoughts How shall all these be answered for How shall that vengeance be undergone which so many iniquities and so heinous do deserve 4. A Despairing Conscience looks upon Christ and the Gospel and is more than ordinarily tormented to think there is help for others but for it self none to be found It calls to mind that once the door was open and the sinner was invited to come in but refused but now concludes the door is shut eternally once the Spirit strived but being resisted is departed for good and all so as never to return again Once sayes the despairing soul I had a day of Grace but I did not know it I did not improve it but now am overtaken by an Everlasting Night and shall never see day more The Prince of Peace the Gospel of Peace are hid from me the hopes of Peace are quite gone I have outdone the very Devils themselves and may expect if it be possible to be more miserable they never refused one offer of Mercy but I thousands they never slighted a pardon but I have slighted it and was unwilling to be reconciled to God they never rejected a Redeemer but I have rejected him and preferr'd vanity nay sin which is of such a damnable Nature before the only Saviour 5. A despairing Conscience remembers Death and Judgement and Eternity and then there is even a Roaring out for Anguish something like unto the yellings of those that actually are in the burning lake Ah how shall I bear the wrath of the Almighty when all of it shall be stirr'd up What ease can I expect in Everlasting Flames How shall I bear the society of the Devil and his Angels How shall I endure to be tormented for ever in the presence of the Holy Angels and in the presence of the Lamb Rev. 14. 10. 'T is not more certain I must dye than 't is certain I must be judged 't is not more certain I must be judged than 't is certain I must be damned 't is not more certain I must be damned than 't is certain that my damnation will be Everlasting This is the Language of a despairing sinner and since to despair is to be upon such a wrack how are they to be reproved that sin against Conscience which has a tendency to despair 6. They are to be reproved who go about to wound and to ensnare the Consciences of Others How careful was the Apostle not to cast a snare upon the Corinthians 1 Cor. 7. 35. nor to enjoyn that as necessary where the Lord had not imposed a necessity and a little after he sticks not to say that they who sin against the Brethren and wound their weak Conscience do sin against Christ 1 Cor. 8. 12. And if I am not by an imprudent use of my Christian liberty to embolden another to venture upon sin against Conscience surely much lesse may I do this either by constraint or by perswasion If it argue want of Love and be a great sin to impair the Estate to blemish the reputation to hurt the body of my Brother how much worse than all this is it to wound his Conscience Those who have no mercy to the Souls of Others surely have little to their Own and they will make bold with their own Consciences who have no care no tenderness in reference to the Consciences of their Brethren Several sorts of persons are here concerned as being injurious to others Consciences 1. False Prophets are injurious to the Consciences of others These do speak perverse things to draw away Disciples after them the Apostle deals very sharply with these he calls them Dogs and bids us beware of them Phil. 3. 2. Beware of Dogs beware of evil workers No wonder that Paul stiles them Dogs since Christ before had call'd them Wolves nay ravening Wolves False Prophets especially strike at Conscience and endeavour to mis-inform That and if once they can prevail so as to make the Conscience put darkness for light and light for darkness a lye for Truth and Truth for a Lye how may souls be carried away truly so far at length as to fall into damnable Heresies and also into grosse impieties and wickedness Those deceived and deceiving ones spoken of 2 Pet. 2. They walked in the lusts of Vncleanness they counted it pleasure to Riot their Eyes were full of Adultery and could not cease from sin their Heart was exercised with Covetous practices and while they talked of Liberty they were themselves the Servants of Corruption 2. Dawbers with untempered Mortar are concerned Conscience is little beholding to them for they heal the wound of it slightly crying Peace Peace where there is no Peace Jer. 6. 14. How miserable is the condition of unfaithful Ministers and likewise of those Souls that belong to their charge The Watchman that gives not warning the Blood of Souls indeed will lye upon his Head but this implies that such Souls do also perisâ— Ezek. 33. 7 8. O Son of Man I have set thee a Watchman unto the House of Israel therefore thou shalt Hear the Word at my Mouth and shalt warn them from me When I say to the wicked man thou shalt surely dye if thou dost not speak to warn the wicked from his way that wicked man shall dye in his iniquity but his Blood will I require at thine hand If an unskilful Physician has need of a new Church-yard what shall be said of an unskilful or unfaithful Preacher I will not affirm he has need of a new Hell but I am sure he will help very much to fill the Old one Those that make the way to Heaven broad and easie and regeneration needless and the Death of Christ an encouragement to continue in sin and the Mercy of God so large that 't will put up any thing and will certainly be extended unto any that cry Lord have mercy upon us These are Dawbers enemies to Conscience they build a Wall that shall be rent with a stormy wind in fury and brought down to the ground and they shall be consumed in the midst of it Ezek. 13. 13. 14. 3. All enticers unto Wickedness are cruel Enemies to the Consciences of others If there be a Devil incarnate he is such an one whose businesse is to tempt those to sin whom he has to deal with
sees God to be another kind of Foe and Friend than heretofore he thought him and Christ to be a better Lord and Master than heretofore he did imagine He comes to God and says Lord be Merciful be my Father and let the Lord Jesus become a Saviour to me and write down what Articles thou pleasest I will subscribe them onely help me to do it with my very Heart VVhen he hears that Command Cast away every Transgression he presently crys out Lord let not any Iniquity have the dominion over me VVhen he hears that all the Precepts of the Lord are to be kept diligently he crys out Oh that my ways were directed to keep thy Statutes VVhen he hears of the Necessity of Conversion he crys out Turn thou me O Lord and I shall be turned VVhen he hears what 't will cost to be Christ's Disciple and how he must deny himself and take up his Cross he cryes out Oh let me never be Offended but count all things loss that I may win Christ The Chimes do not more presently follow the Clock than the truly humbled Soul does upon its understanding the will of God desire to submit unto it 'T is willing to do any thing to be any thing to bear any thing to forbear any thing so the favour of God and an Interest in the Lord Jesus may be Obtained Thus you see when Conscience is troubled after a right manner In the next place I am to direct How troubled and afflicted Consciences are to be Comforted And before I begin I have need to cry out The Lord give me the Tongue of the Learned that I may know how to speak a word in Season to him that is weary Isa 50. 4. O you Afflicted Souls that are tossed in a Tempest your Affliction is of all the deepest the Tempest that you are in does beat most hard upon you You have not to deal with an Arm of Flesh nor onely with the Powers of Darkness but the Lord himself has bruised you Now for your Relief I am to bring forth the sweetest Comforts of the Gospel I am to Preach unto you the unsearchable Riches of Christ I am to tell you of Love that has Height and Length and Depth and Breadth and passes Knowledge I am to display the Mercy of God which is great towards humbled sinners as the Heaven is high above the Earth But more particularly I would lay these following things before you 1. This trouble of Conscience that you are under is really the work of the Spirit the Comforter Even under Conviction and while in distress of Soul you are really in a Comforters hand There is a great deal of difference between the wounds of an Enemy and the lancings of a Chirurgeon the latter are the better born because in order unto a perfect Cure and Ease and Health Three things are here to be Observed 1. These Convictions of the Spirit are a great mercy The Children of Men would all of them lye still and at last die in their wickedness if the Spirit did not awaken some of them 'T is a kindness to be told of our danger while 't is possible to get out of it You groan and complain because of your Guilt you fear the wrath of God and desire his loving kindness I may say truly you are highly favoured for how many round about you fearlesly provoke the dreadful God to his Face and turn to their wicked course as the horse rusheth into the Battel Now sin is a burthen your condition is much better than when you made light of it and saw no harm like to follow upon it 'T is good for us to see the avenger of blood pursuing us as long as the City of Refuge is open to receive and shelter us from that avenger 2. These convictions are in order unto Consolation Comfort is that which is proper and suitable to the Mourners and rest unto the weary and heavy laden To go by Hell gates to Heaven is not to go at all out of the way The Lord does bring Souls within the Suburbs of Hell sometimes that they may be the more afraid of sin all their dayes that they may value peace of Conscience at an higher rate and adore the Grace of God in catching them as fire brands out of the burning Jonah cryed unto the Lord out of the Belly of Hell and when his Soul fainted within him Chap. 2. 3 7. And surely his being heard and helped did the more affect him Oh do not think much to Sow in Tears as long as the promise is you shall Reap in Joy Psal 126. 5. 3. It may marvellously support you under your trouble that you do Judge and Condemn your selves The Apostle expresly says that such shall not be Judged that is condemned with the World 1 Cor. 11. 31. They that accuse themselves invalidate Satans accusations against them and they that condemn themselves go the way to prevent Gods condemning them He will not throw into Hell those who are continually sentencing themselves thither and see no possibility of Help but in Rich and Free Grace and who as they Judge themselves for past sins are desirous also for the future to be kept from Offending 2. For the Relief of a troubled Conscience take Notice of the love of God towards the World in sending Christ into it God so loved the World that he gave his onely Begotten Son that whosoever believes in him should not perish John 3. 16. See also 1 John 4. 10. Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our sins This Love of God towards the World is Matter of great Encouragement if it be rightly improved It shews how great a kindness God has for Mankind He has contrived a way for their Redemption and Salvation he has provided a Mediator for them which he did not do for the Angels that fell from him Heb. 2. 16. He took not on him the Nature of Angels or he took not hold on the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he took on him the Seed of Abraham Whatever Christ did for Mans Salvation 't was the will of God he should do it The whole work of Redemption is called a doing of the will of God Heb. 10. 7. Sacrifices and Offerings being insufficient to take away sin Then said I lo I come in the Volume of thy Book it is written of me to do thy Will O God Nay the Father is said to Love Christ upon this Account partly because he laid down his Life to save Men from Eternal Death John 10. 17. Because I lay down my Life therefore doth my Father Love me Now you know Christ's Life was given that it might be a Ransom for many All this shews the good will of God towards Man and how ready he is that Man should be brought near unto him and enjoy him and be eternally happy in that enjoyment This Amor Benevolentiae