A HEAVEN or HELL UPON EARTH OR A DISCOURSE CONCERNING Conscience By Nathanael Vincent M. A. Minister of the GOSPEL Acts 24. 16. Herein do I Exercise my self to have a Conscience void of Offence towards God and towards Man Multi quaerunt Scientiam pauci Conscientiam si vero tanto studio sollicitudine quaereretur Conscientia quanto quaeritur secularis vana scientia citiùs apprehenderetur utiliùs retineretur Bernard de Interior dom cap. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocl in Pythag. aur Carm. pag. mihi 213. 214. London Printed for Thomas Parkhurst at the Three Bibles and Crown at the Lower end of Cheap-side 1676. TO THE Much Honoured Sir Nathanael Herne Henry Ashurst Sen. Esq Mr. Abr. D'olins Merchant John Gould Esq Mr. Kiffin Merchant Grace Mercy and Peace be Multiplyed Honoured Sirs IF a Wish might be Granted to hear the Apostle Paul in the Pulpit one would be ready to Wish again that Christ or Conscience might be the Subject of his Sermon Were He to Preach how would he set forth Christ who is the Beloved Son of God! the brightness of his Fathers Glory who is Adored by all the Angels and deserves to be the Desire of all Nations How plainly and impartially would he deal with Conscience examining searching and reproving it and thereby commend himself to it in the sight of God One (a) Vnicuique Liber est sùa Conscientia ad hunc Librum discutiendum emendandum omnes alii inventi sunt Bernard De Interior Dom. Cap. 28. of the Fathers calls Conscience a Book and Affirms that other Books were invented that the Errata in this might be Corrected The Scriptures themselves were given by Inspiration of God to this End that the Evils of Conscience might be Discovered and the Man of God made Perfect throughly furnished unto all good Works 'T is therefore a bad World because Conscience seems to be Exiled and Banished out of it Conscience has in these Days lost its Power and does not Exercise that Authority which by right it should as Gods Vicegerent here below But Mens Wills and Lusts have got the head so that neither God is feared nor Man regarded And for their own Souls they are least of all concerned If it be a sad Sight to see Beggars on Horse-back and Princes Walking as Servants upon the Earth much more is it to be Lamented that Mens Corruptions which ought to be held in perpetual Restraint should sway and Command all and Conscience the mean while be slighted stifled stupified and kept under which as a Prince should be Obeyed in every thing and from God give Laws to the whole Man What One said of a good Magistrate may be applyed unto a good Conscience that (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a Benefactor and Friend to Mankind 'T will never be well with us till this have a Resurrection This is the way to obtain a Blessing from God the way to have Prosperity Trade Reputation and which is more than any than all these the Honour and Credit of the Christian Religion revived which has sunk in the esteem of many because so little of Conscience has appeared in those who have Professed it That thus it may be is the end both of this Book and of its Author And I have Dedicated it unto you Honoured Sirs who are of different Perswasions to shew that great Respect I unfeignedly bear unto you All and because Persons of all Perswasions have need to study the Subject here Treated of How many bad Consciences are there of every Opinion And if all of every Opinion would but look well to their Consciences and be so self-denying as to lay aside their Passions and their Interests This would be one of the most probable means to bring all to a better Agreement They are the Carnal and Hypocritical of every Party who endeavour to make breaches wider that are the Quarrellers and Disputers The truly Conscientious abhor Contention the sincere are very inclinable unto Peace I shall add no more but Conclude this my Address to you with an earnest Wish that All of every Perswasion may imitate You All in regard of Conscientiousness Moderation and Wisdom And 't is not a Complement to tell you that in thus Wishing I Wish well to the whole Nation and to the Churches of Christ in it Your most Humble Servant for Jesus sake Nathanael Vincent An ADDRESSE TO THE Conscience of the READER Conscience MY Expectation is greater from Thee than from any thing in the Reader besides I make no question but what I have written being opposite unto the sinfull and corrupt Inclinations of men will also be displeasing to their Humour but I have hope that Thou wilt side with me 'T is easie to convince Thee that Sin is to the prejudice of the whole Man that a Redeemer is to be prized by Sinners who are under the worst kind of Bondage and that Holiness is for men's Honour and Interest and Safety 'T is easie to convince Thee that those Pleasures and Advantages which are offer'd in Temptation are inconsiderable and that 't is the heighth of Folly to yield unto the Tempter to forsake an All-sufficient God to hazard an immortal Soul and venture the enduring of Eternal Misery for the sake of those Profits and Delights which are so mixed and unsatisfactory while enjoyed and which can continue at longest but a very short season And since it is most certainly thus O Conscience keep not silence produce the Word of God and there shew how the Lord has given thee a Negative Voice and allows nothing to be done that may defile or wound thee Protest loudly and peremptorily against all Sin call Heaven and Earth to witness and God himself unto thine assistance Vigorously oppose the Enemy of Mankind who hath his Name Apollyon because he endeavours to destroy all Bestirre thy self and joyn with Me in endeavouring to hinder the everlasting Ruine of every Reader who shall take this Book into his hand My design is not to turn People to a Party but to turn them unto God that which I preach up is Faith in our Lord Jesus and Purity in Heart and Conversation And surely such a design Thou canst not but approve such a Doctrine Thou must needs grant is faithful sound and consequently worthy of all Acceptation O Conscience I am pleading for God! that He who is so Great and Good may be obeyed and that the Sons of Men would submit their Wills to His And this is a thing but very equal since their Wills are corrupt and foolish and strongly inclin'd unto what is mischievous to themselves but His is wise and gracious and never commands any thing but what is really for the Profit of him that is to yield Obedience I am likewise O Conscience pleading for Thee that Thou mayst be allowed the free Exercise of thy Authority and Power and mayest be hearkened to whenever thou dost declaim against Sin and
offered in Temptation unto a Bait and this is presently and greedily devoured but afterwards Conscience as an Hook holds the sinner and does torment him 'T is a sore trouble to have an House that is really haunted with Spirits to be disturbed with noises voices and frighting Apparitions 'T is likewise exceeding grievous to be haunted with an evil Conscience to have this continually Objecting the guilt which we have contracted and affrighting us with the Wrath of God the Chains of Darkness and the Vengeance of Eternal Fire which are threatned against the Workers of Iniquity 9. 'T is Conscience reflecting upon our sincerity which produces such Peace and Satisfaction The Persons whom we converse with and that take notice of our Actions are not competent Judges of our sincerity for 't is not in their Power to look into our Hearts But Conscience as it does discern so it approves uprightness That Italian Philosopher and Poet Petrarch has an Excellent saying What though thy Neighbours celebrate thy Name they deceive one another and all deceive thee Be not lifted up with the Testimony of others there is within thee a more uncorrupted and certain Witness and that 's thy Conscience ask this concerning thy self and give credit to it And in another place he says (p) Vulgus te notum faciet virtus clarum conscientia securum Petrarch The People will make thee known Vertue will make thee Famous but 't is Conscience approving thee that makes thee comfortable and secure Oh Conscience how insuperable are thy Consolations Though Satan the Accuser of the Brethren call me Hypocrite though Romish Pseudo-Catholicks do call me Heretick though furious and uncharitable Protestants do call me Schismatick yet if Conscience rightly informed by the Word of God say I am sincere I shall have Peace whoever endeavour to disturb me Thus have I proved at large that there is a Conscience in Man I now add these following particulars 1. This thing called Conscience is in every one there is no Man without it You may as well suppose a Man without an Understanding as without a Conscience and without a power to know any thing as without a power to reflect upon himself Every reasonable Soul being capable both of Sin and Grace is endued with a power of reflecting upon it self that sin may be condemned and Grace may be approved All are called upon to consider their ways Hag. 1. 5. 7. but to take our own ways into consideration is the work of Conscience Conscience therefore is in all Let none therefore sin presumptuously and securely as if they had no Conscience at present to Observe them or at any time to Reproach and torture them 2. This Conscience when awakened will deal plainly with the greatest It regards not the high Estate of Persons but will tell them their own without Flattery Pharaoh at first crys out Who is the Lord that I should Obey his Voice I know not the Lord neither will I let Israel go Exod. 5. 2. But afterwards the Lords Miracles which he wrought and the Plagues which he inflicted upon the Egyptians awakened the Conscience of Pharaoh and he crys out unto Moses and Aaron I have sinned the Lord is Righteous and I and my People are wicked Exod. 9. 27. He speaks this Language unto Moses because Conscience had before spoken the same Language to him and had told him of his sin and wickedness and the Righteousness of that God whom he had exalted himself against Conscience did flie in the Face of Belshazzar though so great a Monarch when the Hand did write his doom upon the Wall and put him into such a consternation * Sa. Danyel Life and Reign of Henry 1 pag. 65 66. that his countenance was changed the joynts of his Loins were loosed and his Knees smote one against another Dan. 5. 6. After King Henry the First had put out the Eyes of Robert his Eldest Brother and had lost William his Eldest and onely Son in a Storm at Sea this sudden clap of Gods Judgment did make his Conscience shrink with terror his sleeps were very tumultuous and full of Affrightments wherein he would often rise and take his Sword and be in Act as if he defended himself against assaults of his Person And the Historian says the King was never seen to Laugh afterwards Sir Walter Rawleigh Observes how the Consciences of Kings have been startled when Death has been within view and have forced them to do what before they refused and then adds these words (*) Hist of the World lib. 5. c. 6. Sect. 12. pag. 669. O eloquent just and mighty Death whom none could advise thou hast perswaded what none hath dared thou hast done and whom all the World hath flattered thou onely hast cast out of the World and despised thou hast drawn together all the far-stretched greatness all the Pride Cruelty and Ambition of Man and cover'd it over with these two narrow words Hic jacet here it all lies buried Conscience respects not the Persons of Princes but will flie in the Face of the proudest of them when God does give it a Commission 3. Conscience is not to be escaped we can no more flie from Conscience than we can run away from our selves When the Lord gives this Officer a Command and Power to speak we are forced to hear it as David speaks concerning God himself Whither shall I go from thy Spirit Whither shall I flee from thy presence If I ascend into Heaven thou art there if I make my Bed in Hell behold thou art there if I take the wings of the Morning and fly to the uttermost parts of the Sea thy Hand will reach me if I say the darkness shall cover me the Night shall be light about me Psal 139. 7-11 So truly these words may in part be applyed unto Conscience Whither shall we go from our own Spirits whither shall we flee from the presence of our Consciences 'T will go after us to Heaven 't will follow us down to Hell if we travel into the remotest Regions we cannot shake off Conscience but 't will be our Companion and Observer No darkness can hide any thing from its view but the Night shineth as the Day the darkness and the light are both alike to it Hieroclus upon Pythagoras calls Conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Keeper most intimate and unavoidable Nec fugere nec fugare potes You can neither fly from it nor cause it to fly from you Very Devout is that Meditation of Bernard (q) Peccata mea celare non possum quoniam quocunque vado conscientia mea mecum est secum portans quid in eâ posui sive bonum sive malum Servat vivo restituet defuncto depositum quod servandum accepit Si malè facio adest illa si autem bene facere videor inde extollor adest illa adest vivo sequitur mortuum ubique mihi gloria vel confusio inseparabilis pro
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
to sin We have often heard him profess that if 〈◊〉 the one hand he should see the horrour of sin and on the other the pains of Hell and must necessarily be plunged into one of the two he would chuse Hell rather than sin Another thing also which may seem no less wonderful he was wont to say He had rather be in Hell being innocent and free from sin than being defiled and polluted possess the Kingdom of Heaven This tenderness of others may make us wonder at our selves and if seriously considered might be a means to prevent our making so bold with sin any more 't is not good in dally with Divine wrath nor to play with Hell fire 5. That Conscience may be tender avoid every thing that is of a stupifying Nature Whatever does defile â— (h) Nihil in mundo quantum peccare timebat Saepe illum 〈◊〉 veritatis testimonio profitentem audivimus Quod si hinc peccâ—â—â— horrorem hinc inferni dolorem corpor aliter cerneret necessaâ—â— uni eorum immergi deberet priùs infernum quà m peccatum aâ—â—â—teret Aliud quoque non minus for san aliquibus mirum dicereâ— lebat viz. malle se puram à peccato innocentem gehennam â—â—bere quà m peccati sorde pollutum coelorum regna tenere De â—â— Ansel l. 2. in Oper. Anselm apt to harden Sins against knowledge that are committed presumptuously how do they waste the Conscience when Satan can draw us to these he gives us such a blow as stuns us David after his folly with Bathsheba how stupid was he after he had defiled the Wife how strangely did he carry it towards Vriah the Husband And thus stupid he does continue till Nathan the Prophet is sent to startle him One would have thought that assoon as ever the Prophet proposed the parable of the Ew-lamb that Davids Conscience should have made application but it was so stupid that it did not till Nathan deals plainly with him for his sin and his ingratitude Oh let every one cry out Keep back thy Servant from presumptuous sins let not them have Dominion over me Psal 19. 13. 6. That Conscience may be tender Remember how smarting sin has been to others See how it has put others upon the wrack that you may grow wise by their harms What made Pashur to have his name changed to Magormissabib but because sin made him a terrour to himself and to all that were round about him 'T was sin brought Cain to such a condition that he cryed out my punishment is greater than I can bear Gen. 4. 13. Nay how have the Saints themselves been wounded by Sin and groaned under the burden of it My sore ran in the Night sayes the Psalmist my Soul refused to be comforted I remembred God and was troubled I complained and my Spirit was overwhelmed Selah Psal 77. 2 3. So Psal 88. 7. Thy wrath lieth hard upon me and thou hast afflicted me with all thy Waves Hark how the Prophet Jeremiah cryes out in the Name of the Church I am the man that hath seen affliction by the Rod of his wrath he hath brought me into darkness be turneth his hand against me all the day he hath hedged me about that I cannot get out he hath made my chain heavy also when I cry and shoâ—â— he shutteth out my Prayer He was unto me as a bear lying in wait as a Lyon in secret places he hath filled me with bitterness he hath made me drunken with Worm-wood Oh let Conscience think of this darkness and chaine and gall and VVormwood which are the dismal effects of sin and so be afraid of it 7. That Conscience may be tender Let Death and Judgement be still within view I am perswaded that was one reason why wickedness and security was so great in the old VVorld because it being ordinary for men to live seven or eight or nine hundred years they did banish the thoughts of their latter end but be you wise to consider it The Apostle Paul professes concerning himself I dye daily 1 Cor. 15. 31. that is he did not only dye more to sin and to the World every day but he continually lookt upon himself as mortal and at no time did he grow secure as if he were out of the reach of Death It argued some tenderness in the Consciences of the (*) Herodot l. â— Egyptians of old whose custom it was at the end of their Banquets to bring in the Image of a dead carcass made of Wood and to carry it about unto the guests and to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look unto this when thou aâ—â— Feasting for after thou art Dead thou shalt be like it 〈◊〉 the Lord did but teach you and teach you he would 〈◊〉 you were desirous to learn that holy Arithmetidâ— whereby you might be able to number your days aright you would apply your Hearts unto Wisdome Psal 90. 12. Death would have a mighty influence upon your Consciences especially if that which follows after judgement were believingly considered Conscience would stop thee when about to sin if it ask thee and thou dost think of these two questions seriously If I sin when I come to dye will it not be matter of trouble to me When I am judged how shall I answer for it many Consciences awake at Death all must needs awake at Judgment the Meditation of Death and Judgment would help much to awake them immediately 8. That Conscience may be tender meditate much upon Eternity Our Thoughts may endeavour to reach Eternity but they are quickly swallowed up and lost in the vastness of it Eternity is the word of all others that has an awakening sound VVhat is not to be done and suffered for the obtaining of Eternal Joyes How weak should all arguments be to perswade us to that which will bring us to ETERNAL Woes O Conscience get this word into thy Mouth and be alwayes ringing it in sinners Ears Eternity Eternity then thou thy self wilt be more tender and wilt also bear the greater sway O tell all that time is short and the fashion of this world passes away 1 Cor. 7. 29 30. and that 't is madness which nothing can be an Hyperbole to set forth when they may be happy for ever not to consent to their own happinesse and when they are warned to flee from Everlasting misery willfully to throw themselves into it Thus of that fourth particular the goodness of Conscience lies in the tenderness of it 5. The goodness of Conscience lies in its faithfulness in Witness-bearing As we are not to bear false Witness concerning our Neighbour so neither ought Conscience to bear false witness concerning our selves Conscience must not be like Fame Tà m ficti pravique tenax quà m nuncia veri Speaking more Ordinarily what is feigned than what is true God whose Officer Conscience is is a God of Truth and the Word which is given for its Direction is the Word of Truth and if that
(q) As dirty hands foul all they touch And those things most which are most pure and fine So our clay-hearts ev'n when we crouch To sing thy praises make them less divine Yet either this Or none thy portion is Herb. Misery p. 93. 6. Till Conscience be good how extreamly dangerous is our Estate We are the Children of Wrath the Sons of Death Condemned already not sure to be a day or hour out of that place of Torment where the Worm does not dye and the Fire none can quench When the Lord speaks to the Ungodly his mouth is full of threatnings his words are woes and curses and not one syllable of Encouragement or hope does he give them as long as they are resolved to continue in their wickedness Indeed if they are willing to have their Consciences and Conversations cleansed then he declares himself inclined to Mercy and to make them white as Wool or Snow though before red like Scarlet or like Crimson Isa 1. 16. 18. But as long as Conscience is secure and the sinner is resolved and obstinate alas God is angry with him every day the Vial is continually filling fuller and more wrath is treasured up against the day of wrath If the sinner turn not the Lord hath whet his Sword he hath bent his Bow and made it ready and who knows how soon the Arrow may be shot that may dispatch the sinner in the twinkling of an Eye and both kill and damn together 7. If Conscience be not good how great and intolerable may be the torture of it when it is awakened Solomon tells us That the Spirit of a Man may sustain his Infirmities but a wounded Spirit who can bear These wounds are made by sin as the Meritorious caus e and by the hand of God himself as an Holy Righteous Dreadful Sin-revenging Majesty The buffetings of Satan indeed are sometimes very troublesome and terrible but what are the buffetings of a Creature if compared with the blows and wounds of Him that is Almighty When God shall say to a sinful soul Behold I am against thee Ezek. 5. 8. When God shall run upon a Transgressor as a Giant and break him with breach upon breach surely his hands will not be strong his heart will not be able to endure 'T was a saying of Luther (q) Animus malè sibi conscius potiùs in mille rerum formas verteretur ac citiùs per saxa per ignes per ahaeneos montes denique ad Diabolum ipsum ferretur quam ad Deum accederet Luther Tom. 1. In Genes c. 43. That an evil Conscience being indeed wounded had rather be turned into a thousand forms had rather venture upon Rocks and Flames Mountains of brass nay upon the Devil himself than have to do with God The Design of which passage is to shew how terrible the Lord is unto a guilty and enraged Conscience Such are said to be Drunken but not with Wine unless it be the Wine of Astonishment and they are compared to a wild Bull in a Net being full of the Fury of the Lord and the Rebuke of God Isa 50. 20 21. If you look into Scripture you may find the Saints themselves complaining of these wounds in their Consciences Listen to Job Chap. 6. 2 3 4. O that my grief were throughly weighed and my Calamity laid in the Balances together For now it would be heavier thâ—â— the sand of the Sea therefore my words are swallowed up for the Arrows of the Almighty are within me the Poyson whereof drinketh up my spirit the terrors of God do set themselves in array against me The Psalmist speaks to the same purpose Psal 88. 14 15 16. Lord why castest thou off my soul why hidest thou thy Face from me I am Afflicted and ready to die from my youth up while I suffer thy terrors I am distracted thy fierce wrath goeth over me thy terrors have cut me off And if Saints have drank so deep of this Cup of Trembling oh how bitter may it be to sinners (r) Est intus animi vigor Arce conditus abditâ Haec venena potentius Detrahunt hominem sibi Dira quae penitus meant Nec nocentia corpori Mentis vulnere saeviunt Boetius l. 4. Met. 3. pag. mihi 122. As therefore you would avoid the Lords contending with you which will make your spirits fail before him it should be your care to have a good Conscience 8. A good Conscience as it will make those that have it to be better and better themselves so it will render them exceedingly beneficial and make them blessings unto others A good Conscience like Rebecca of old is weary of the Daughters of Heth and is not satisfied unless the Flesh be like the house of Saul growing weaker and weaker and the Spirit be like the house of David growing stronger and stronger Conscience puts the Saints upon following on to know the Lord and following harder after him and though the least Grace deserve Infinite and Eternal thanks and Conscience urges unto praise yet withall it adds that the highest measures of Holiness are not to be rested in but still there must be a growing up into Christ in all things untill we arrive unto a perfect stature in his Kingdom A good Conscience will also make us publick Blessings unto others (s) Vir bonus est commune bonum It considers we are not Born or New-born onely for our selves It will make us beneficial to the Church and to the World 1. To the Church If there were more of Conscience it would hinder Animosities Contentions Divisions Declinings the decay of Love and of the Power of Godliness Conscience is for Peace and Unity and for walking as Saints and Brethren Mens Passions and Interests put them upon those courses that tend to Dividing and Destroying the Church of Christ 2. To the World A good Conscience will make us to put on Bowels and to compassionate Mankind 't will hinder us from Offending them and hardening them against Religion 't will make us pray for and endeavour the gaining and saving of them It will cause our Light so to shine before Men that they seeing our good Works may Glorifie our Father which is in Heaven and at length they may be brought to desire to become themselves of the Number of his Children I have done with the Reasons of the Doctrine I come now to the Application VSE 1. Shall be of Reproof If it should be the care of all to have a good Conscience alas whose heart may not smite him who has not Reason to acknowledge that a sharp Reproof is but justly due Conscience in these last and worst days seems to have left the Earth and truly till there are better Consciences there may not be better days or if there should be better times they would but prove a Judgment For if Mens Hearts are stupid under Adversity Prosperity is not likely to awaken them The Lord looks down from Heaven
Little ah little indeed did I think that this was the place I was going to I did not imagine the Judge had been so Righteous the Trial at his Tribunal so Strict and that so few would have been saved I did not imagine 't was so ordinary for Souls to be deceived and that there was so much counterfeit grace in the world I thought my self safe when I was farthest from it and never perceived my mistake till now 't is too late to correct it I dreamt of Heaven but am in the lowest Hell I hoped to be saved but must be a damned wretch to all Eternity Oh that I had waked before How happy had I been if a right trouble of Conscience had been in the room of a false peace Wo is me that I flattered and by flattering did undo my self And now what course shall I take Ah this totally confounds me that no course can be taken for my relief Heaven now I see but so far off that I can never get thither and out of Hell there is no Redemption So much be spoken by way of reproof to them whose Consciences are in peace but that peace has no good ground upon which 't is builded 4. They are to be reproved who offer violence to their Consciences and very ordinarily do sin against them Conscience speaks once twice thrice speaks in the name of the Lord tells them of Life and Death of the Life that will be lost and the Death which will be incurred by sin and yet these Transgressors go resolutely on in an evil course and hate to be reformed They do in effect speak to their Consciences as the children of Judah did to the Prophet Jer. 44. 16. As for the word which thou hast spoken to us in the name of the Lord we will not hearken unto thee Let Such consider and that seriously 1. Sinning against Conscience is the way to Cauterize and Sear it 'T is bad to have a dul Conscience which does its office so remissly that no good effect at all follows this onely Almost perswades a man to that which is good onely Almost disswades a man from that which is evil 'T is worse to have a stupid Conscience which takes no notice of thousands of sins unless some very crying ones be committed and that commission followed with some grievous Plagues But 't is worst of all to have a seared Conscience which is not at all moved though there be a giving full way to the most foul abomination (y) Cauteriata conscientia est quae nullâ ratione commovetur ne atrocissimis quidem flagitiis in iis praecipue reperitur qui pâ—stquam fuerint illuminati sceleratae vitae sese dediderunt Ames De Conscient lib. 1. c. 15. Such a kind of Conscience as one observes is to be sound especially in those who have been enlightned but contrary to that Light do sell themselves to do wickedly Where Conscience is seared Light is extinguished there is no Grief or Shame because of sin but an impudence and rejoycing in evil the mind is reprobate and the affections vile and iniquity is committed with Greediness Even some Philosophers have called this searedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the heart is senseless like a stone and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because such sinners become like brute Beasts made to be taken and destroyed 2 Pet. 2. 12. A Sinner whose Conscience is seared as with an hot iron how does he stand ready for the Devils service and commonly he is employed in the vilest pieces of Satans Drudgery When Richard the third did Murther his two Nephews that he might come to the Throne he employed a couple of villains to perpetrate that murther who were so senseless as to stick at nothing When Belzebub has any eminently and egregiously odious work of darkness to be done he does set a man with a seared Conscience about it such an one is likely to do the business effectually Such Transgressors declare their sin as Sodom they openly bid defiance to Heaven and how soon may the Just and Jealous God by some remarkable stroke destroy them What a madness is it to sin against Conscience since this has so great a tendency unto the fearing of it 2. Sinning against Conscience may bring you to despair If Conscience be not seared by Sin it may be so wounded as that a cure may be conceived impossible The Soul in a great agony may cry out My breach is wide like the Sea and who can heal me Great is the sin great is the horrour of Despair What the Poet sayes concerning Envy may very truly be applied unto Desperation Siculi non invenere Tyranni Majus tormentum The Sicilian Tyrants though infamous for their cruelty never invented a Torment comparable When Despair has once seized upon the Conscience then indeed there is Hell above ground A Despairing sinner is the truest and likest picture of a damned Reprobate The deplorableness of such a state wherein hope leaves a sinner and he gives over himself and all for lost I shall set forth in these particulars 1. A Despairing Conscience remembers God and is troubled it sees frowns in his Face and how terrifying is his Voice for he speaks unto such sinners in his wrath and vexes them in his sore displeasure Then sayes Luther (z) Verus terror nascitur cùm Dei irati vox auditur h. e. cùm sentitur conscientiâ Tum enim Deus qui antea nusquam erat est ubique qui prius dormire videbatur omnia audet videt ira ejus sicut ignis ardet furit occidit Luther Tom. 1. in Gen. c. 12. There is true Horrour when the voice of an angry God is heard and perceived by the Conscience then the Lord who was thought to be no where is every where and he that did seem to sleep before does now hear and see all things and his Anger like the Fire does burn and rage and kill all before it A despairing sinner apprehends what a terrible enemy the Lord is and then to think that this Lord is his Enemy and that justly and withall that he is now irreconcilable oh how does this confound him 2. A Despairing Conscience looks upon the creatures and findes them all miserable comforters Judas in temptation thought thirty pieces of silver a great matter but when he was seized upon with Despair he flung away the silver as that which was altogether unprofitable Mat. 27. 3. 5. Love of money had wounded him and money it self could not heal him nor buy a medicine for him Riches say to the despairing Conscience We are not able to deliver in this day of the Lords anger Pleasures say Help is not to be found in us 't is not in our power to sweeten that cup of trembling which is filled with the wine of Gods indignation Honours and worldly Greatness say We cannot skreen thee from Him that is higher than the highest and who if he will not
thy Rebuke O God of Jacob the stout Hearted are spoyled none of the men of Might have found their Hands Thou even thou art to be feared who may stand in thy sight when once thou art Angry 3. That Conscience may be awakened consider seriously that you are alwayes under the Eye and Power of God so that he can do with you what he pleases You cannot hide your selves from him nor defend your selves against him Though you dig into Hell thence can his hand take you though you could climb up to Heaven and make your nest among the Starrs yet thence he can bring you down Amos 9. 2. Your breath is in His hand dare you to provoke him and he can take it out of your Nostrils without asking you leave or giving you the least warning You have no Lease of your Lives but are Tenants at will in these Cottages of Clay the Lord can turn you out and require your Souls at your hands at his own pleasure God has most Sovereign Power he is the onely absolute Monarch because all others are subject to himself VVhom he will he Kills whom he will he keeps alive whom he will he sets up whom he will he puts down whom he will he saves and whom and when he will he can destroy for ever He does according to his pleasure in the Army of Heaven and among the Inhabitants of the Earth and none can stay his hand or say to him What dost thou Dan. 4. 35. Surely 't is not safe by thy stupidness of Conscience any longer to engage this God against thee 4. Firmly Believe that 't is not more certain thou art a sinner than 't is certain that the Lord of Heaven is displeased with Thee Thee in particular Thou that hast an hard Heart and a senseless Conscience I am to tell thee heavy Tidings Gods Soul does hate Thee and he is Angry with thee every day If God should permit one of thy Old Companions in Wickedness to rise from the Dead to tell thee that his wrath abides upon thee and that thou art making haste unto the place of Torment would not this startle thee Or if an Angel from Heaven should meet thee with a Flaming Sword in his Hand and tell thee the way that thou takest is perverse before God and naming thy Name John Thomas Richard should say plainly that the Lord is thine Enemy how would this affect thee VVhy the Word tells thee this and that is a more sure word of Prophecy How expresly is it said Wo to the wicked it shall be ill with him Upon the wicked God shall rain Snares Fire and Brimstone and an horrible Tempest this shall be the Portion of their Cup Psal 11. 6. 5. Look upon God as the Lord of Hosts that thy Conscience may shrink and be afraid Many Legions of Angels are at his Service his beck commands them they are his Ministers to do his pleasure Psal 103. 21. And these Angels do so excell in strength that one of them was able to destroy in one Night an hundred fourscore and five thousand of the Assyrian Army Isa 37. 36. All the Devils in Hell God can Employ and they are very forward to be the Instruments of his Wrath and Revenge upon the workers of Iniquity The Men of the Earth are at his Command and he can stir up their Spirits and bring whole Armies of them against the People of his Indignation The Beasts of the Field the Fowls of the Air nay the most inconsiderable Creatures he can make terrible so as to tame the proudest of his Adversaries Those Locusts spoken of by Joel when God does Marshal them into an Army how terrible are they Like the noise of Chariots on the tops of Mountains shall they leap like the noise of a Flame of Fire that devoureth the stubble as a strong People set in Battel array before their face the People shall be much pained all Faces shall gather blackness Joel 2. 5 6. The Fire and Hail Snow and Vapour and Stormy Winds fulfill Gods Word The Thunder and the Lightnings say unto him Here we are being ready to consume the Rebellious against him The Lord is very terrible in himself oh dreadful to have an Omnipotent Enemy But when besides his own Power he has so great an Host at Command how should sinners tremble before him 6. Look back and see what Security has brought upon others Stupidness of Conscience has been the fore-runner of the most astonishing Judgments that ever were inflicted Read the Story of the old World and the Drowning of it Was it not terrible when all the Fountains of the great Deep were broken up and the Windows of Heaven were opened and the Rain was upon the Earth for forty Days and forty Nights together Gen. 7. 11 12 Oh what crying and what climbing was there to avoid that Deluge but all in vain the VVaters prevailed exceedingly fifteen Cubits above the highest Mountains and all flesh dyed that moved upon the Earth Fowl Cattel Beast Creeping thing and every Man But Security went before this Flood that swept all away They Eat they Drank they Planted they Builded they Married and were given in Marriage even to the Day that Noah entred into the Ark. The like sottishness and unsensibleness was in Sodom and Gomorrah before the Lord Rained Fire and Brimstone bringing Hell out of Heaven for their signal overthrow who had been sinners before the Lord exceedingly Like sins will have like ends and if thy Conscience is stupid as the Sodomites were thou mayst be destroyed suddenly and signally as they were 7. That Conscience may be awakened consider how unlikely 't is that Divine Patience should last much longer towards you Do not think that his patience towards his Enemies will be like his Mercy towards his Children and endure for ever You have found him long-suffering 't is Foolish presumption to think he will be ever suffering Laesa Patientia fit furor Abused Patience may quickly become Fury Hippolytus (b) Magne regnator Deûm Tam lentus audis scelera tà m lentus vide◠Ec quando saevâ fulmina emittes manu Si nunc serenum est Seneca in the Tragedy when his Mother-in-Law made an Incestuous motion to him wondred at the patience of Heaven and that she was not presently struck dead with a Thunder-bolt It may be Matter of great Admiration that stupid sinners have been spared all this while Oh let them not reckon that they shall be still spared though they continue in their provocations Sottish and Senseless sinner the Devil who temps thee to sin would fain drag thee to Hell immediately but 't is that God whom thou offendest that hinders him and exercises forbearance to see if at length thou wilt be led to Repentance But if thou art stupid still God may quickly suffer Satan to have his will upon thee and which is worse cause his own wrathful Vengeance to take hold on thee Dost thou think that the Spirit
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
of Mercy and Healing Jer. 3. 12. Go and Proclaim these words towards the North and say Return thou back-sliding Israel saith the Lord and I will not cause mine Anger to fall upon you for I am Merciful saith the Lord and I will not keep Anger for ever And v. 22. again he says Return ye backsliding Children and I will heal your back-slidings O you poor sinners that are troubled for your backslidings catch hold of these words as Benhadad's Servants did of the words of the King of Israel and say Behold we come unto thee for thou art the Lord our God Object 6. After all some may say Though we cannot deny that we are willing to part with every sin and to have our Hearts cleansed though we desire God to be our Father and Portion and Christ to be our Prince and Head and Saviour and Husband yet we are afraid our Hearts are not right because all this may be meerly for fear of Hell and because unless we do all this 't is impossible that Hell should be escaped Answ 1. You ought to be afraid of Hell Why is such a dreadful place spoken of but that the Sons of Men might dread the coming thither Our Lord Exhorts his Disciples to fear God upon this very Account that he was able to destroy both Body and Soul in Hell Luke 12. 5. Mat. 10. 28. 2. A fear of Hell never that we read of carried Reprobates very far or surely not so far as to make them willing to cast away every sin and to accept of whole Christ and to give up themselves Bodies Souls Health Strength Time all to him as appears in Felix Agrippa Herod and others 3. If you desire Cleansing and Sanctification 't is a sign that sin it self is a burthen to you as well as the Punishment of it feared by you If this might be otherwise avoided could you be contented to be slaves to sin still 4. I grant it may be said concerning prizing of Christ chusing of God and endeavouring to please him in all things that you must go to Hell if you don't do all this But where does the Scripture say that though you do all this you may go to Hell after all 'T is true unless you are sincere you must go to Hell but it does not follow that though you are sincere you may go to Hell notwithstanding 5. Do not you look upon the Lord as all-sufficient as the chiefest good Do not you see an emptiness in all the Creatures and the evil that is in sin Is not sin hated the Creature scorned in comparison of this God If so 't is a sign that the goodness of God does take you and affect your Hearts as well as the fear of Hell affright you 6. If there be a will to be Sanctified throughout and to be turned with your whole Heart unto God this is not the product of slavish Fear of Hell but is really the work of the Lords Spirit 'T is he that works both to will and to do of his good pleasure Phil 2. The most startling Truths and astonishing considerations would never be able of themselves to make you willing to divorce your Lusts and to accept of Christ upon Gospel-terms If therefore you are brought unto this that you prize the Lord Jesus at so high a rate as to consent to part with every sin for his sake and to follow the Lamb in what way soever it shall please him to lead you you may warrantably conclude That the Spirit has been at Work in you and having begun a good work in you he will compleat it And you may confidently say with David Psal 138. 8. The Lord will perfect that which concerneth me thy Mercy O Lord endureth for ever forsake not the work of thine own hands VSE IV. Of Exhortation Let it be the care of you all to have a good Conscience The Apostle Paul in the Text is set forth as a good Example for all to follow as a very fair Copy for all to write after It is Counsel ordinarily given to Tradesmen Keep your Shops and your Shops will keep you So I may say Look well to your Consciences and your Consciences will look well to you If there be an Heaven upon Earth 't is a good Conscience if there be an Hell upon Earth 't is a bad Conscience I shall second my Exhortation with these following Arguments 1. He that has a good Conscience can look upward to God with Confidence 1 John 3. 21 22. Beloved if our Heart condemn us not then have we confidence towards God and whatsoever we ask we receive of him because we keep his Commandments and do those things that are pleasing in his sight With what boldness may such come to the Throne of Grace For God is their Friend nay their Father and how infinitely does he surpass all other Parents in Wisdom Affection Tenderness Sufficiency and therefore expectation may be raised to a great height of receiving much from him A good Conscience sees smiles in Gods Face Fury is not in him all his wrath is taken away and his Countenance doth behold the upright Psal 11. ult God is in Covenant with these upright ones and with Joy they may study the Attributes of God and see how all are engaged for them He is Wise for them Good for them Faithful for them All-sufficient for them nay his Justice being satisfied by his Son is for them too He is Infinite Eternal and unchangeable and all this makes for them and how great is their Happiness that such a God is theirs David's Meditation of God was sweet God was his Joy nay his exceeding Joy The Lord being his Portion how does he exult in his spirit saying The lines are fallen to me in pleasant places yea I have a very goodly Heritage Psal 16. 5 6. 2. He that has a good Conscience can look inward with Satisfastion The dissatisfaction of a bad Conscience is great and most Afflicting when a Man retires to himself and is tortured by himself and his self-reflecting thoughts prove as so many stings to pierce and pain him what a case is that Man in These kind of Tribulations find a Man out and there is no flying from them as Augustine (x) Inter omnes tribulationes animae humanae nulla est major quà m conscientia delictorum nam si ibi vulnus non sit sanumque sit â—â—â—us hominis quod conscientia vocatur ubicunque alibi passus fuerit tribulationes illuc confugiet ibi inveniet Deum Si autem ibi requies non sit propter abundantiam iniquitatis quid facturus est homo quo confugiet fugiet ab agro ad civitatem à publico ad domum à domo ad cubiculum sequitur tribulatio A cubiculo jam quo fugiat non habet nisi interius ad cubile suum Porrò si ibi tumultus si fumus iniquitatis si flamma sceleris non illuc potest confugere pellitur
be so unfaithful as seldom to admonish yet at length 't will awake and then 't will be found that it knowes and remembers all misdoings The Regenerate likewise have a Conscience which is enlightned and purged and renewed by the Blood and VVord and Spirit of our Lord Jesus 3. As 't is clear from Scripture that there is a Conscience in Man so 't is evident by experience And here I shall make an appeal unto every ones sense and observation in three following questions 1. What is it that speaks to you when (*) Nemo minus solus quam cum solus alone and tells you that there is an All-seeing God but Conscience (l) NOTE Whenever Conscience performs its office aright t is inlightned and acted by the Spirit of God The Spirit therefore is to be acknowledged for without him Conscience would have no light or life or power or feeling 'T is this which brings to your remembrance that the Lord who is so holy is alwayes present that no darkness or retired corner can hide you from him but he compasses your path and your lying down and is acquainted with all your ways 2. What is it but Conscience that forbids the yeilding to temptations even unto the most secret sins Secret places can hide the Sinner from the eye of man and there are some Sins namely heart wickednesses which man can take no cognizance of and yet we are checkt when we are giving way to these which shewes there is a Conscience as well as a God privy to them When Satan and a deceitful Heart do plead for Sin and perswade to it by this argument that never any are likely to know it yet even then conscience declares against it and cryes out Oh do not that abominable thing which God hates 'T was well said by one of the Ancients to the Gentiles Vos conscios timetis nos conscientiam You are afraid lest others should be conscious to what you do we fear even our own Consciences 3. What is it but Conscience that impresses a fear of a Judgment which is to come (m) Beatus erit quisquis non sine memoriâ divini judicii omnia gesserit Hillar in Psal 118. Rythm Bernard Expavesco miser multùm Judicis severi vultum Quem latebit nil occultum Nec manebit quid inultum Et quis nostrûm non timebit Quando Judex apparebit Ante quem ignis ardebit Peccatores qui delebit It many times with a great deal of Power does mind us of such Scriptures God has appointed a day wherein he will Judge the World in Righteousness Acts 17. 31. We must all appear before the Judgment-seat of Christ that every one may receive the things done in his Body according to that he hath done whether it be good or bad 2 Cor. 5. 10. And Conscience knowing these Terrors of the Lord perswade Men to Repentance and to labour that whether present or absent they may be accepted of him 'T was a saying of Tertullian Conscientia est prae-judicium extremi judicii Conscience is a Judging before the last Judgment but still it tells of and referrs to the last Judgment that hereby the Heart may be over-awed 4. What is it but Conscience which urges unto secret Duties the Omission of which the World can take no notice of There is a Monitor within us which tells us that our Father is and sees in secret and will reward openly such as secretly and sincerely seek him Mat. 6. When our Hearts the desperate wickedness whereof is not quite cured in the best of us draw back from Prayer in the Closet Conscience then presses to it and pleads the Command the Advantage what an Evidence 't is of uprightness to be often with God alone This same Monitor likewise puts us upon the searching into and study of the Scripture for 't is the Character and property of the Blessed Man to have his Delight in the Law of the Lord and in that Law to Meditate Day and Night Psal 1. 2. 5. What is it but Conscience that applies Truths particularly which are more generally delivered in the Ministry of the Gospel I grant indeed that this application is the Work of the Spirit of God but the Conscience of Man is made use of herein by the Holy Spirit The Preacher shoots a great many Arrows The Spirit does direct them to particular Persons and Conscience takes notice where the Arrow sticks The same Language which was in the Prophet Nathan's Mouth to David after his so foul a fall is in the Mouth of Conscience The Word speaks in the general The Soul that sins shall dye the Wages of Sin is Death But then Conscience crys out Thou art the man that hast sinned and therefore Death and Destruction will quickly over-take thee unless there be a coming by Faith unto a Saviour and a turning out of thy Destructive ways 6. What is it but Conscience which does comment upon Afflictions Folly is bound up in thy heart says Conscience therefore thou feelest the Rod to drive it far from thee Thou art Worldly-minded therefore thou meetest with Losses to wean thee from that which if still doated on will both deceive and ruine thee Thou art too much like a slothful Servant therefore says Conscience Affliction is sent to make thee mend thy pace and follow them who through Faith and Patience inherit the Promises (n) Tempestuous times Amaze poor mortals and object their crimes Herbert When Joseph's Brethren were all put into Ward in Egypt their Consciences commented upon their Restraint and brought their injurious handling of their Brother to remembrance Gen. 42. 21. And they said one to another we are verily guilty concerning our Brother in that we saw the anguish of his Soul when he besought us and we would not hear therefore is this Distress come upon us 7. What is it but Conscience that traces us in all our Actions Conscience takes notice what Principles we are Acted by what Ends we aim at it Observes both the Matter and the Manner of our Actions Conscience Examines whether Love to the Lord constrain us to his Work whether the pleasing honouring and enjoying of God be our great Design whether our Hearts and Affections be in our Services After thy Praying and Hearing and Receiving are ended doest thou not find something within thee running over all thy performances and calling thee to Account whether thou hast Prayed with Faith and Fervency whether thou hast heard believingly and with attention whether thou hast received worthily This is Conscience 8. What is it but Conscience which haunts us upon miscarriages It s Mouth is full of Reproaches and these Reproaches are unanswerable After sins especially presumptuous ones have been committed there is a secret gnawing within and that is the Worm of Conscience (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch De his qui sero à Numine puniuntur pag. mihi 554. Plutarch compares the pleasure of sin which is
them a Worm continually gnawing and which will never dye they would answer that their Consciences now cannot be silenced that there is no respite from their clamours that they are continually upbraiding them with their madnesse in sinning and their more than madness in refusing to turn to God and to come to Christ for Life and for Salvation Barnard has a very useful passage (t) Optimum est tunc sentiri vermem conscientiae cùm possit etiam suffocari itaque mordeat nunc ut moriatur paulatim desinat mordere Mordendo rodat interim putredinem rodendo consumat ut ipse quoque pariter Consumatur nec foveri incipiat in immortalitatem Vermis inquit eorum non morietur ignis eonum non extinguetur Bernard de Conversione ad Clericos cap. 6. pag. 845. 'T is best of all says he that Worm of Conscience should be felt presently while 't is possible to destroy this Worm Let it bite now that it may dye and by degrees give over biting at all Let it feed upon and eat away corruption that it self also may at length be consumed for 't is sad to cherish this worm against hereafter for then the worm will never dye and the Fire will never be quenched I have finished that first particular which was to prove that there is a Conscience in Man In the second place I am to tell you what this Conscience is And first I shall speak of the Name And secondly of the thing it self 1. I shall speak of the Name Conscience in Latin Conscientia into which the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Holy Ghost uses in the original is very well translated is so called for several reasons 1. 'T is called Conscience because 't is Cordis scientia (u) Conscientia est cordis scientia cor enim se novit multa alia cùm se novit appellatur Conscientia cùm praeter se alia nominatur Scientia Bernard de Interior dom cap. 22. the knowledge of the Heart The Heart of Man is capable of knowing it self and other things when it understands other things this is science but when it reflects upon it self this is Conscience And indeed the Heart is in a special manner observed both by Conscience and by the Lord himself Conscience if it be rightly informed will not be contented with a Conversation which Men look upon as blamelesse unlesse the Heart be upright and pure (*) Nam scelus intra se tacitum qui cogitat ullum Facti crimen habet Juv. If a man harbour malice in his breast Conscience will charge him with Murther If he look upon a Woman to lust after her it will call him before God Adulterer If he abound never so much in profession and external performances yet if when he honours God with his lips his Heart be removed far from him Conscience will say he is a meer Hypocrite 2. 'T is called Conscience because it is concludens scientia a concluding knowledge which is gathered from some premises that went before Conscience therefore is styled by some a practical Syllogism in which the major or first proposition is the VVord of God the minor or second proposition is from a reflecting on our selves whether we have done according unto or against the VVord of God And the conclusion is a passing sentence upon our selves according to the same VVord The Scripture says To be carnally minded is death and the Conscience of a sinner adds but I am carnally minded and I savour nothing else but what is carnal and therefore I am a Childe of Death And again thus He that loves the World the Love of the Father is not in him but sayes the Conscience of a worlding I love the World am greedy after it and desire nothing comparable to it therefore I neither Love the Father nor have an interest in his Love On the other hand the Scripture affirms He that receives Christ is the Son of God but sayes the Believers Conscience I am willing to receive Christ to rule me and to save me therefore I am the childe of God And again those are blessed that Hunger and Thirst after Righteousness but sayes the Believers Conscience I Hunger and Thirst after Righteousness I desire to be made truly Holy to be sanctified throughout in Body Soul and Spirit therefore I am in a blessed State 3. 'T is called Conscience because it is cum alio scientia a knowledge together with some other Conscience supposes that we are known to some other as well as to our selves and this is the best reason why 't is called Conscience But you will ask me who does know us as well as our selves 1. The all-seeing God does know us perfectly (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia sciamus cum legislatore Deo ejus lege insinuante se animis nostris his idem testantibus Vossius de Orig. prog Idol l. 3. c. 42. The Apostle tells us that there is not any Creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom we have to do Heb. 4. 13. The Psalmist speaks to the same purpose Psal 94. 8 9 10. Vnderstand O ye brutish among the People and ye Fools when will ye be wise He that planted the Ear shall He not Hear He that formed the Eye shall He not See He that Teacheth man Knowlege shall not He Know Questionless His Eyes run too and fro beholding the Evil and the Good And indeed if there were not a God who knows us as well nay better than we do our selves we should not regard our own being privy to our wickednesse there is so much Self-Love that we should not stand in awe of our own knowledge but when we consider that the Lord also knows us this causes Grief and Fear and Trouble when we do Evil. 2. Our Lord Jesus who is ready to judge the quick and dead does also know our works In all those Epistles which he sends to the seven Churches of Asia he sayes I know thy works 'T is expresly said that Jesus knew all men and needed not that any should testifie of Man for he knew what was in Man John 2. 24. 25. He understands the very secrets of the Heart as well as what appears in the practice and our Lord being to give every one his final doom and to passe that sentence which can never be repealed surely his knowledge should damp the fiercest Temptations and make us diligent that we may be found of him in peace without spot and blamelesse 3. The Elect Angels are witnesses of more than we are aware of Upon this score it is that the Apostle in his charge to Timothy mentions the Angels as well as God and Christ 1 Tim. 5. 21. I charge thee before God and the Lord Jesus Christ and the Elect Angels that thou observe these things Sayes Calvin (y) Angelos Christo adjungit
draw us after God as well as the Reins of fear to restrain us from sin It brings Mercies to remembrance all which and oh how great is the Number of them are as so many Obligations to Obedience and withal assures us that God is such a Master that if we follow him fully we shall not want renewed and multiplied encouragements in his Service What Nathan spake unto David after his sin Conscience does speak after the same manner before to keep us within the bounds of our Duty God has delivered he has loaded thee with benefits and if these are too little he is willing to give more and therefore leave him not but cleave unto him All these ways does Conscience take to move us to do the will of God and indeed especially at some times its impulses are very vehement and strong it fills its mouth with Arguments and evidently lays before us the unreasonableness and danger of sin and uses a rest less importunity to disswade us from it and if Conscience notwithstanding all this be stifled hereby we shall vastly increase our guilt and our sinning will become by far the greater provocation 4. As 't is the Office of Conscience to impell us to comply with the will of God so also to bear Witness concerning our selves and Actions As it tells us what we should do so what we do it exactly observes 'T is very evident from Scripture that this witness-bearing is a main part of the work of Conscience Rom. 9. 1. I say the truth in Christ I lye not my Conscience also bearing me witness in the Holy Ghost So 2 Cor. 1. 12. the Apostle speaks of the testimony of his Conscience that in simplicity and godly sincerity he had had his conversation in the World Conscience is such a witness as is more than a thousand other witnesses for 't is privy to all we do it will many times cry out against us when others flatter us (g) Magna vis est Conscientiae Judicis magna in utramque partem ut neque timeant qui nihil commiserint poenam semper ante oculos versari putent qui peccârint Cicero Orat. pro T. An. Milone pag. 553. And if it testifies good concerning us it will not be controuled by mens censures nor by Afflictions which are seeming tokens of Gods Anger Job's burthen was very heavy his griefs and calamities were more weighty than the Sand so that his words were swallowed up His Friends charge him with Hypocrisie and yet Conscience witnessing for him does prevail Job 27. 5. Till I dye I will not remove my integrity from me and his Heart winessing to his Righteousnesse and sincerity he goes higher Job 16 12. Also now behold my witness is in Heaven and my Record is on High Three things are implied in this witnessing of Conscience 1. A recollection of what we have done It has a notable faculty in running back upon the footsteps which we have taken (h) Cambdens Remains pag. 26. The old English word for Conscience was In-wit because it knows whatever is within us whatever is done by us Those which we read of Jer. 8. 6. who when God hearkned and heard did not speak aright did not say What have we done 't is a sign their Hearts were hardned and their Consciences for the present cast into a dead sleep But here I must say that Conscience though asleep is like Noah who knew what his younger Son had done to him and how he had looked upon his nakednesse when he was asleep Conscience when it wakes will understand all that was done before and the sooner it begins to reflect the better will it discharge its duty 2. This witnessing of Conscience implies a comparing of what we have done with that rule which God has prescribed us What was feigned concerning Janus that ancient King of Italy that he had two faces may truly be affirmed concerning Conscience with one face it looks forward towards the VVord which is the rule of Righteousness and with the other it looks backwards towards our selves and then inquires whether there be that purity and uprightness of Heart and that living soberly righteously and godly which the VVord does so expresly call for 3. The witnessing of Conscience implies its bringing in evidence pro or con for or against us according as we have or have not taken heed to that rule which whosoever walks according to Peace and Mercy shall be upon them Gal. 6. 16. The witnesse of Conscience is an accusation upon doing Evil but an apology upon doing well 1. This witnesse of Conscience is an accusation upon doing Evil. Conscience does charge the soul with guilt and this is a very heavy charge where sinners are not without or past feeling The Conscience of David when Nathan came to him presently seconded Nathan The Prophet accused him Thou art the Man his Conscience also sides with the Prophet and he accuses himself I have sinned against the Lord 2 Sam. 12. 13. An accusing Conscience made David so sensible of his need of mercy and so earnest that he might obtain it the sight of his sins caused most deep dejection of spirit The thirty eight psalm is called a Psalm of David to bring to remembrance His conscience was busie in reflecting and accusing when he wrote it and how does he complain v. 3 There is not any rest in my bones because of my sin for mine iniquities are gone over my head as an heavy burthen they are too heavy for me I am troubled I am bowed down greatly I go mourning all the day long v. 4. 6. There are six things to be observed concerning the accusations of Conscience 1. Conscience accuses undeniably it does not charge the sinner upon hear-say or upon surmise but upon its own knowledge I accuse of nothing sayes Conscience but what I saw done with my own eyes and when I saw it I wrote it down with all the aggravating circumstances of it in my own Book of remembrance and here you may find it registred You may as well deny that you see at all when you see most plainly as deny Consciences accusing testimony We find therefore in Scripture that when Conscience has brought to remembrance sins committed a great while before its testimony even then could not be denyed Josephs Brethren many years after their cruelty towards their Brother cry out We are Verily guilty Conscience accused and they could not deny it Job's Conscience told him of the sins of his youth when he was grown up to riper years and he acknowledges them Job 13. 26. For thou writest bitter things against me and makest me to possesse the iniquities of my Youth 2. Conscience accuses boldly as 't is said of Death that it comes as easily to the Princes Palace as the Beggars Cottage so it may be affirmed concerning conscience 't will come and speak as plainly to the highest as to the meanest 'T is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a respecter of
that you make your selves strange unto me and yet notwithstanding all as long as his Conscience did clear him his confidence is not shaken and he says the Righteous surely including himself shall hold on his way and he that hath clean hands shall wax stronger and stronger Job 17. 9. 2. Consciences excusing us is not to be checkt by Satan the Accuser of the Brethren As Job's Friends did censure him so Satan accused him of Mercenariness and selfishness in his Religion Doth Job fear God for nought But put forth thy hand now and touch what he hath and he will curse thee to thy Face These were the words of Satan Job 1. 9. 11. But instead of this when all was taken away Job blesses the Lord nay when his Bone and Flesh were touched he says Shall we receive good at the hand of God and shall we not receive evil Job 2. 10. Job's sincerity is proved and approved is evident to himself and Satan who 't is likely enough was busie to disturb him is demonstrated to be a Lyar. As the Devil does hide the faults of the profane and secure from their eyes so he is continually objecting to the sincere their failings and imperfections by his good will he would have us see no sin at all or nothing else but sin and from the remainders of Corruption he is bold to call the Saints Hypocrites though these remainders are never so much their burthen But if Conscience does give testimony that they delight in the Law of God after the inward Man and that the evil in themselves they hate and desire to be delivered from the Body of sin and Death Notwithstanding Satan's slanders they give thanks to God because there is now no condemnation to them being in Christ Jesus Rom. 7. latter end compared with Rom. 8. the beginning So much for this Office of Conscience which is bearing witness both by way of Accusing and Excusing 5. It follows in the Definition that 't is the Office of Conscience to Judge that is to acquit or to condemn us Judging lies in these two things in absolving and condemning The Judge if Righteous does acquit the Innocent does condemn the guilty Now condemning and not condemning or absolving are both ascribed unto Conscience by the Apostle 1 John 3. 20 21. For if our heart condemn us God is greater than our heart and knoweth all things beloved if our hearts condemn us not then have we confidence towards God There is a kind of a Tribunal erected in the Soul of Man and after Conscience has brought in Evidence and Acted the part of a Witness then it Acts the part of a Judge and passes Sentence which is two-fold A Sentence of Absolution a Sentence of Condemnation 1. Conscience as a Judge passes a Sentence of Absolution and if being rightly informed Conscience grounds its Sentence upon Scripture we may conclude that what it looses on Earth is loosed in Heaven When Conscience does declare to the true believer that he is justified by his Faith and has Peace with God through our Lord Jesus Christ it says no more than what God himself has plainly spoken Rom. 5. 1. When it declares unto humbled and penitent Souls who are humbled because they have sinned and perverted that which is right and see that it has not profited them and who also confess and are willing to forsake their Iniquities when it declares unto such that Mercy and abundant Pardon belongs to them truly there is plain and sufficient warrant from Scripture for this Declaration To be absolved in the Court of Conscience is matter of great consolation and if Conscience draw its conclusions from Scripture-premises it may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong consolation such as has a firm basis and Foundation When Conscience does absolve much is contained in this Sentence it pronounces us free from punishment and also sentences a reward unto us it shuts Hell and opens Heaven for a reward and the greatest that can be conceived nay how great cannot be at present conceived is surely though freely promised unto them that are sincere Believers 'T is indeed a reward of Grace not of Debt but because of Grace therefore the more sure Rom. 4. 16. Therefore it is of Faith that it might be by Grace to the end the promise might be sure to all the Seed Conscience in Judging does Act as Gods Vice-gerent He himself will Judge at last as it if it have light and purity does Judge at present And those who are now acquitted in the Court of Conscience shall be also absolved at the great Tribunal The Apostle having said We have known and believed the Love that God hath to us presently speaks concerning boldness in the day of Judgment 1 John 4. 16 17. 2. Conscience as a Judge passes a Sentence of Condemnation (i) Exemplo quodcunque malo committitur ipsi Displicet authori prima est haec ultio quod se Judicè ne mo nocens absolvitur Juvenal Satyr 13. and this Sentence is passed upon the Impenitent the Hypocrites and the Unbelievers and because the Scripture does condemn these we may truly say that what Conscience binds on Earth is bound in Heaven I grant indeed that if Conscience should pass Sentence according to the Law of works every Child of Adam the Holy Child Jesus excepted would be condemned Hark what that Man after Gods own heart said Psal 130. 3. If thou Lord shouldst mark Iniquity O Lord who shall stand And Psal 143. 2. Enter not into Judgment with thy Servant for in thy sight shall no man living be justified His Conscience saw so much and God saw a great deal more of sin that in strictness of Law and Justice it told him he was a condemned Man But by the Law of Grace they who turn from sin and believe in Christ are acquitted But as for those who will not come to Christ that they may have Life but preferr their fleshly and worldly Lusts and those things wherewith these lusts are gratified before the Lord of Life and Glory as they are condemned by the Law of Works so likewise by the Law of Grace Conscience therefore doing its Office passes a dreadful Sentence upon them and tells them that the wrath of God abides on them John 3. ult But here 't will be needful to note a difference between Consciences condemning a sinner now and the Lords condemning him hereafter that Sentence which Christ will pronounce at the last day will be peremptory unalterable therefore that Judgment is called Eternal Judgment Heb. 6. 2. There is no appeal from that Tribunal no reversing of the Sentence but those that are then condemned Go they must and that immediately into everlasting punishment as the Righteous on the other hand into Life Eternal Mat. 25. ult But when Conscience does at present condemn a sinner it does not preclude and shut up the door of hope against him its Sentence of condemnation is but conditional in case
of his Righteous judgement and whatever punishments he does sentence the Sons of Men unto they will not be able to charge him with the least injustice Their own Consciences will acknowledge every crime that the Lord then shall lay to their charge and when they are thrown down into that Lake which burns with Fire and Brimstone Conscience will be ready to speak the same language which you read Rev. 16. 5. 7. Thou art Righteous O Lord which art and wast and shalt be because thou hast thus judged Even so Lord God Almighty True and Righteous are thy judgments (m) Si reus Conscientiâ suâ premitur silet actacitus expectat suam damnationem suo jam silentio damnatus Calv. in Epist ad Rom. c. 3. v. 19. God will be justified when he speaks and cleer when he judges and sinners Consciences will cleer him fully and will acknowledge that his wayes are equal but theirs have been unequal Every mouth will then be stopped and the guilty will have nothing to object against their Judges proceedings I come in the last place to the Application Vse 1. Shall be of information several weighty Truths may be inferred from this Doctrine 1. If there be a Conscience in Man learn from hence that there is a God There are many arguments to prove this great fundamental Truth the Creatures would never have had a Being unless God had given a Being to them (n) If ever there had been altogether nothing there never could have been any thing His works do abundantly declare both his Being and his Glory But if we look into our selves we shall find this Truth written plain upon our own souls VVe are as I said before so full of self-love that we should not at all regard our own knowledge of our misdoings if Conscience were not convinced of the Godhead whose judgement we cannot possibly escape The Psalmist indeed tells us that the fool hath said in his Heart there is no God Psal 14. 1. but in this he rather speaks what his wishesare than what he is really perswaded of For it has been observed concerning those who have been most Atheistical that Conscience has prickt and terrified them sometimes and the dread of God has when they have heard it Thunder or have been in some great calamity returned upon them 2. If there be a Conscience in Man learn that God is omniscient If the Lord did confine himself to Heaven and there enjoying his own blessednesse did not at all take notice what is done here below we should sin securely and not be troubled that we have a Conscience perpetually observing us But therefore Consciences eye is regarded because God looks on as well as Conscience Our Hearts know much by us but God is greater then our Hearts and knowes all things Can any hide himself in secret places that I shall not see him saith the Lord do not I fill Heaven and Earth saith the Lord surely it concerns us to walk circumspectly and exactly since there is not any Creature that is not manifest in his sight but all things are open and naked unto the eyes of that God with whom we have to do Heb. 4. 13. 3. If there be a Conscience in Man learn that God is Holy and Righteous Therefore Conscience speaks so much against sin and reproaches after the commission of it because 't is contrary to Gods holy Nature and his Justice has a sword to be revenged upon the sinner Secure Transgressors are apt to imagine God altogether such an One as themselves but Conscience when it awakes tells them that this imagination is groundless that he is Glorious in Holiness that he is not a God who hath pleasure in wickedness neither shall evil dwell with him the foolish shall not stand in his sight he hateth all the workers of iniquity Psal 5. 4 5. 4. If there be a Conscience in Man learn that God is Great and Mighty and that 't is a fearful thing to fall into his hands 'T is the consideration of his irresistible strength and the power of his Anger which puts Conscience into such horrour after the commission of VVickedness Heark what the Prophet speaks Nah. 1. 5 6. The Mountains quake at him and the Hills melt and the Earth is burnt at his presence yea the World and all that dwell therein who can stand before his indignation and who can abide in the fiercenesse of his anger his fury is poured out like fire and the Rocks are thrown down by him The impressions of this anger must needs be terrible therefore Conscience causes such perplexity therefore the wounds of the Spirit are so intolerable because 't is the hand of a great angry God that makes these wounds 5. If there be a Conscience in Man learn that God is a rewarder of them that diligently seek him Heb. 11. 6. this is the ground and foundation that Conscience has to shew for that encouragement which it gives unto well-doing Conscience could not set Cursing and Death before us if God were not righteous and just neither could it set Blessing and Life before us if he were not good and gracious 'T is well for us that there is Mercy and forgiveness with the Lord and that with him there is plenteous Redemption else no Conscience could have any peace but every sinner unless strangely stupid would be overwhelmed with trouble and sorrow 6. If there be a Conscience in man learn from hence the Immortality of the Soul (o) Morte carent animae semper que priore relictâ Sede novis domibus habitant vivunt que receptae Ovid Metam l. 15. Beasts who dye for good and all and whose all dies together have no Conscience to disquiet them Man has a Conscience therefore his Soul dies not 'T is evident by the light of Nature that the Soul is immortal Many of the Heathens dreaded sin upon this account lest their Souls after death should be punisht for it But in the Scripture this Truth is evidently delivered Christ says Man cannot kill the Soul though he can kill the Body Mat. 10. 28. But if the soul did dye or sleep with the Body then Man would be able to do the one as well as the other nay he could not kill the Body but he must needs kill the Soul at the same time Besides the Apostle sayes we are willing rather to be absent from the Body and to be present with the Lord 2 Cor. 5. 8. Now what of Paul but his Soul could be absent from his body and present with the Lord The Soul then is certainly immortal How many awakened Consciences upon death-beds have dreaded the Souls immediate punishment how many Saints upon death-beds have been ravished with the assured hopes of their Souls being presently with Christ upon their dissolution 7. If there be a Conscience in a Man learn The certainty of a judgement to come The comming of the Lord to judgment Conscience is frequently bringing to our
in Christ and this mercy must by Faith be apprehended Peace follows upon the obtaining of mercy and if the Peace be of the right kind 't will be joyned with the Love and Practice of Righteousness The goodness of Conscience is of great extent one single thing is not sufficient to constitute it good I shall therefore in several particulars shew wherein the goodness of it does consist and also as I go along which will be highly needful direct you how this goodness may be attained to in every part of it 1. The goodness of Conscience lies in its Illumination and being rightly informed Conscience is to be a guide but that is not to be called a good guide which is either blind or does mistake If the Light that is in thee be Darkness how great is that Darkness Mat. 6. 23. Upon this score Wisdom and Knowledge in Scripture are so much commended and we are so frequently commanded to seek and to get Understanding Job 28. 18 19 No mention shall be made of Coral or of Pearls for the price of Wisdom is above Rubies The topaz of Aethiopia cannot equal it neither shall it be valued with pure Gold So Prov. 3. 13 14 15. Happy is the Man that findeth Wisdom and the Man that getteth Vnderstanding for the Merchandize of it is better than the Merchandize of Silver and the gain thereof than fine Gold She is more precious than Rubies and all the things thou canst desire are not to be compared to her And Prov. 4. 7. Wisdom is the principal thing therefore get Wisdom and with all thy gettings get understanding 'T is confessed that Conscience may be enlightned and yet remain bad no improvement being made of the Light of it but yet this is certain that Conscience cannot be good unless it be enlightned As we say there may be Knowledge without saving Faith but not saving Faith without Knowledge So here there may be Knowledge without this goodness of Conscience but not a good Conscience without this Ingredient of Knowledge But you will ask me what kind of Knowledge is that which is in a good Conscience I Answer 1. The knowledge of a good Conscience is so extensive as that it understands all things that be of Necessity to be believed and practised in Order to Salvation No Fundamental Article of Faith or Duty of Christianity but is known The Conscience cannot be good unless there be a knowledge of the onely true God and Jesus Christ whom he hath sent John 17. 3. Unless we are acquainted with what the Lord requires of us namely to Repent of sin to believe in Jesus to do justly to love Mercy and to walk humbly with our God Though that Promise John 16. 13. When the Spirit of Truth is come he shall guide you into all Truth may have a special reference to the Apostles who were to publish the Gospel unto all Nations and so had need to be certainly informed themselves yet 't is applicable unto all Believers they shall by the Spirit be led into all Truth Necessary to be known and Obeyed 2. The Knowledge of a good Conscience is true in Opposition unto Error and Falshood 'T is a Beam which comes from the Father of Lights with whom is no variableness neither shadow of turning James 1. 17. All true Wisdom is from above 't is through the Precepts of the Lord that Conscience does get a right Understanding and hence it comes to pass that false ways are discovered and abhorred Psal 119. 104. 'T is very sad to have an Erroneous Conscience for in this case Conscience does back the Devils commands with God's Authority An Erring Conscience does bind the Person I confess so that he sins if he does not heed his Conscience for Interpretatively he goes against the Will of God for Conscience though it command what is evil yet requires it as that which is conceived to be good and what God has commanded He that shall injure or affront a Private Person thinking him to be the King is justly censured to have Acted against the King because suppose the King had really been in his reach he would have affronted him So he that goes against Conscience which errs when it tells him This is the Will of God would go against Conscience supposing it were really the Lords Will. So that 't is certain the Person is bound by an Erring Conscience But truly to speak properly there cannot be an Obligation unto the Error of the Conscience there cannot be an Obligation to the Evil that an Erroneous Conscience puts us upon All proper Obligation is from the Law and Will of God but the Word of God does forbid all evil nay forbids the least Evil to be done whatever good is likely to follow upon the doing of it Their damnation is just who do evil that good may come Rom. 3. 8. A man whose Conscience erreth is under a miserable kind of necessity of sinning if he goes against his Conscience he sins because Conscience commands him in Gods name if he go according to his Conscience he sins because Conscience is mistaken and commands what God has really prohibited and forbidden What great enemies are Seducers and false Prophets unto Conscience they Preach up their Errors as the Truths of Christ and hereby they mis-inform and ensnare souls and truly where there is a presumptuous and unwary boldness as to errour as if there were no danger of it or in it a thousand to one but Conscience may quickly be corrupted But here it may be demanded what shall a man do whose Conscience errs I answer 't is his duty to put away such a Conscience and to intreat the Lord that he may be rightly informed A good Conscience is thus informed and speaks to us nothing but what is true in the Name of the Lord. It does beware of false Prophets and will not follow strangers 't is a great enemy to divers and strange Doctrines Heb. 13. 9. It dislikes Superstition will-worship and all humane inventions its fear of God is not taught by the precepts of men but what is from heaven that it minds what God would have done that it enquires after and is acquainted with If you ask me here whether a good mans Conscience may not err I answer in some smaller things it may but this erring is no part of the goodness of his Conscience and therefore both himself and others should endeavour his being brought to a better understanding 3. The knowledge of a good Conscience is certain in opposition unto dubiousness 't is grounded upon that Revelation which the Lord has made of his own will A good Conscience looks into and searches the Holy Scriptures and is fully assured that what is made known either as a matter of Faith or Practice is indeed the Mind of God for all Scripture is of Divine inspiration 2 Tim. 3. 16. This certainty of Knowledge the Apostle does emphatically express when he calls it The Riches of the full
shalt thou understand the fear of the Lord and find the Knowledge of God As the Scripture contains such a full discovery of the Will of God so there are several promises made that it shall be a guide unto the Conscience and direct us in a safe way Prov. 6. 22 23. When thou goest it shall lead thee when thou sleepest it shall keep thee when thou awakest it shall talk with thee for the Commandement is a lamp and the Law is Light and the Reproofs of Instruction are the Way of Life So Prov. 4. 12. 13. Take fast hold of Instruction let her not go for she is thy Life when thou goest thy steps shall not be straitned and when thou runnest thou shalt not stumble 2. That Conscience may be well informed The Spirit of God must be begged for Conscience does very much imitate the Spirit Does the Spirit reprove for sin so does Conscience Does the Spirit Comfort so does Conscience Does the Spirit move us unto our duty so does Conscience And indeed 't is by the aid and Grace of the Spirit that Conscience does all this And as Conscience is a weak thing So also a dark thing without the Spirit Hark to the Apostle 2 Cor. 3. 17 18. Where the Spirit of the Lord is there is Liberty but we all with open face beholding as in a glass the glory of the Lord are changed into the same image from Glory to Glory even as by the Spirit of the Lord. The Spirit in the glass of the Gospel does give the Mind and Conscience such a sight of the Beauty of Holiness as that there is a change wrought in the very Heart the Image of God which does consist in Righteousness and True Holiness is instamped upon it We should with great earnestness ask the Spirit for as he is the Spirit of Holiness so also the Spirit of Truth of Wisdom and Revelation who alone can open the Eyes of the Vnderstanding Eph. 1. 17. 18 And besides our Heavenly Father has promised to give the Spirit unto them that ask him with much more willingness than Earthly Parents will give bread to their own Children 3. That Conscience may be well informed We must walk with the wise that 's the way to be wise our selves Prov. 13. 20. He that walketh with the Wise shall be Wise but a Companion of Fools shall be destroyed There is a destructive infection in Sin error therefore those cautions of our Lord. Take heed what you Hear and Take heed whom you Hear And the Apostle tells us that the Words of false Teachers will Eat like a canker or like a Gangreen Gangreens spread strangely and the gangren'd member is cut of for the preservation of the Body On the other side there is a kind of sanative or healing contagion iâ— Wisdome by conversing with Saints and Spiritual guides that are humble and holy and well instructed in the things of God by degrees we shall come to have our senses better exercised to discern both Good and Evil. 4. Let this be your design in desiring that Conscience may be informed well that you may do well according to that information When Christ asked the blind man that had had sight miraculously given to him Dost thou Believe on the Son of God he answers Who is he Lord that I might Believe on him Joh. 9. 35 36. He askes who he was as being very ready to Believe on him So should we inquire Lord what is thy will that we may do it what are thy Commands that we may yeild obedience to them What is the reason why the Lord will teach the humble 't is because these desire to know that they may Do what is required they have submitted themselves unto God and he sees that if they are entrusted with the Talent of Knowledge they will Trade with it 5. Beware exceedingly of false Lights If a false Light get into the Conscience what sad work will it make there When men take a lye to be truth how zealous are they in a bad matter T is a high piece of cursed art in the Devil to winde himself into the Consciences of men he gets into their wills and into their affections more easily He layes before them his ordinary baits of pleasures and profits and preferments And in all this he is no other than the God of this world here is no need of any great Metamorphosis for he knows that these things will easily take with the foolish and corrupt hearts of sinners But that he may get into the Conscience he acts more subtilly He transforms himself into an Angel of light and he transforms his instruments too so that they seem to be the Ministers of Righteousness 2 Cor. 11. 14 15. he puts sheeps cloathing upon the ravening Wolves that they may more easily prey upon the flock of Christ Surely the cunning of this enemy especially since we are warned should make us wary But since every light doth pretend to be true how shall we know which is false Certainly we must try the Spirits by the written Word Esa 8. 20. To the Law and to the Testimony if they speak not according to this Word 't is because there is no Light in them The VVord is of Divine Authority whoever rejects it has no understanding whoever does wrest it that is does make some passages of it to speak against it self and the whole design of it he does it to his own destruction nay though an Angel from Heaven should Preach a Doctrine contrary to it we must stiffly oppose him and boldly say He is accursed Gal. 1. 8. 2. As the goodness of Conscience lies in its illumination and being rightly informed So in the due exercise of its Authority and Power The force of Conscience is very great when 't is exerted so that good men have lookt upon themselves as Debtors and not to have paid their debts unless they have done their duty Rom. 1. 14. I am a debtor both to the Greeks and to the Barbarians both to the wise and to the unwise so as much as in me is I am ready to Preach the Gospel to you that be at Rome also they have lookt upon themselves as bound in Spirit Act. 20. 22. And now behold I go bound in the Spirit unto Jerusalem not knowing the things that shall befall me there and being thus bound in Spirit he could not give himself a latitude and dispensation though the Holy Ghost did witnesse in every City that Bonds and Afflictions did abide him Conscience has made good men to conclude themselves under a necessity to obey and they have professed they could not do otherwise 1 Cor. 9. 16. Necessity is laid upon me yea woe is unto me if I Preach not the Gospel and so Act. 4. 20. We cannot but speak the things which we have Seen and Heard Now what that Power and Authority is which a good Conscience exercises I shall shew you 1. Conscience has Authority and Power to
dissemble upon any terms in those matters where the Glory of God is concerned what a fearful thing is it to be neer and almost a Christian Oh that God â—ould let loose his hand from me that it were with me now as in times past I would scorn the threats of the most cruel Tyrants bear torments with invincible resolution and Glory in the outward profession of Christ till I were choaked in the flame and my Body consumed to ashes Thus great is the Power and Authority of Conscience and a good Conscience does Exercise this Authority but because the Consciences of most seem to have lost all Power therefore I shall direct you how this Power of Conscience may be put forth with vigour VVould you be under the Power and Authority of Conscience then 1. Meditate upon this how Holy and equal the Law is Since we are reasonable Creatures 't is fit we be govern'd by some Law or other (a) Omnium quae in hominum Doctorum disputatione versantur nihil est profecto praestabilius quam plane intelligi nos ad justitiam esse natos neque opinione sed naturâ Jus constitutum esse Cicero de leg 1. p. 221. and what Laws are comparable to the Law of God man stands in need of a Law that may put bounds to his Will and Affections as well as regulate his Conversation humane Laws onely reach the latter but the Law of God principally requires Holiness in the former The Angels themselves are not without a Law the Apostate ones transgressed it and were cast down to Hell God spared not the Angels that sinned 2 Pet. 2. 4. the Elect Angels are affirmed to do the Commandements of God and to hearken to the Voice of his Word Psal 103. 20. And truly all the Commands of the Lord are Holy just and good the more we obey these the greater is our Liberty and freedom from the Power and Tyranny of Sin and Satan unto whom whosoever are subject they are defiled degraded debased and made miserable by that subjection 2. Consider not only the equalnesse of the Law but the greatness and goodness of the Lawgiver Conscience tells you of a Lord who has right to rule you He has given you your Being and upholds you in your Being you could not live or move or be without him And therefore by all right imaginable he is your owner and your Governour We are Debtors says the Apostle not to the flesh to live after the flesh for if we live after the flesh we shall dye Rom. 8. 12 13. he does not expresly say we are Debtors to God this was so evident there was no need to express it The Lord is so great that he may claim obedience from us for we owe him whatever we have and are and his goodness does fully match his greatness He is Optimus Maximus there is abundant reason then why you should listen unto Conscience pressing you to give him the pre-eminence before all other Lords whatsoever No King comparable to the King of Saints how ready is he to defend them how much does he consult his subjects welfare 3. Would you be under the Authority and Power of Conscience fix this upon your Spirits that a good Conscience alwayes uses its Power for your good I may here apply those words which the Apostles uses concerning Magistrates Wilt thou not be afraid of this Power do that which is good and thou shalt have Praise of the same for Conscience is the Minister of God to thee for good Name a sin which a rightly informed Conscience does bid thee abstain from which is not really a mischievous and hurtful as well as a moral evil and thou hast leave to keep it Name a duty which such a Conscience urges which is not for thy profit and thou shalt never be blamed for the omission of it What the Lord wishes Conscience speaks over again Oh that there were an Heart in you that you would fear your God and keep all his Commandments alwayes that it might be well with you forever Deut. 5. 29. Conscience aimes at this perpetually that it may be well with you and well for ever with you nay even then when it puts you upon the suffering of penal evils it does design your good they that are persecuted for Righteousness sake receive an hundred fold in this Life they have so much of grace and of the Presence of God as is an hundred-fold better than any thing that 's taken from them then in the World to come they are assured of everlasting Life 4. Think seriously of the destructiveness of those courses which Conscience would hinder you from taking Thou art not able to hurt the Lord by thy iniquity the Clouds are higher than thou but He is infinitely higher than the Clouds If thou sinnest what doest thou against him says Elihu or if thy transgressions are multiplyed what doest thou unto him Job 35. 5 6. His blessedness is so great and out of the reach of any Creature that by sin thou art not able to disturb it though failing in Duty towards him thou art justly punished So that thou hurtest not him but thy self by sin Do they provoke me to anger saith the Lord Do they not provoke themselves to the Confusion of their own Faces Death is at the end of the broad way says Conscience and therefore go no longer no further in that way but turn thy Feet into the way of Peace If thou goest on still in thy trespasses thy Feet really go down to Death and thy steps will most certainly at length take hold on Hell 5. Would you be under the Power and Authority of Conscience Beg that the Lord himself would stand by and assist this his own Officer and then its Authority will be Exercised to purpose Then strong holds and Imaginations will be cast down and every high thing that exalteth it self against the knowlege of God and every thought will be brought into Captivity unto the Obedience of Christ 2 Cor. 10. 4 5. When the under-Officer is opposed an higher Magistrate comes with a greater force to help him in the discharging of his Duty If the King himself with a great Military power should be ready to assist a Constable supposing he were resisted none would then dare to withstand When the God of Heaven does Second and strengthen Conscience then all within a Man bows before it and yields unto it As 't is the presence of God and his gracious concourse that does bring Faith and Love and other Holy habits of the Soul into powerful exercise so 't is this which does make Conscience vigorously to do its Office That 's the Second thing implied in a good Conscience The due Exercise of its Authority and Power 3. The goodness of Conscience lies in its being wakeful and attentive What Physitians say concerning Melancholy that it has a tendency either to stupifaction or to distraction may truly be affirmed concerning sin that it has
break the Rock so does the Word the the Heart though never so hard and senseless 't is compared also to fire because like fire it does both give light and refine and purifie the Conscience Yeare Clean sayes Christ but how through the word that I have spoken unto you John 15 3. Let the Word of Christ therefore dwell in you richly 't will be an Excellent and effectual Antidote against sin and temptation when your Hearts stand in awe of the Word of God as David's did how will it preserve you from defilement 2. Affliction is like a Furnace to refine That Conscience may be pure Affliction is to be improved The Rod of Affliction though it seem to be dry and withered yet like Aaron's 't will bud and blossom and bring forth the Fruits of Righteousness Heb. 12. 11. Now no chastening for the present seemeth to be joyous but grievous nevertheless afterwards it yieldeth the Peaceable Fruits of Righteousness unto them that are Exercised thereby And before the Apostle informs us that 't is God's design in Afflicting to refine and purifie v. 9 10. We have had Fathers of our Flesh who Corrected us and we gave them Reverence shall we not much rather be in subjection to the Father of Spirits and live For they verily for a few days chastened 〈◊〉 after their own pleasure but He for our profit that we might be partakers of his Holiness The smart of Affliction does help very much to awaken Conscience and to discover the evil and danger of sin and then sin is found to be ten thousand times more bitter when we reflect upon it than ever was fansied to be sweet in the time of Temptation We may indeed with submission pray against Affliction and intreat that gentler ways may be used to sanctifie us and we may take the more comfort and our sincerity will be the more Evident when milder Methods are effectual One of our English Poets speaks Excellently to this purpose (*) Herbert Discipline pag. 173 174. Throw away thy Rod Throw away thy Wrath. O my God Take the gentle path For my hearts desire Vnto thine is bent I aspire To a full consent Not a word or look I affect to own But thy Book And thy Book alone Though I fail I weep Though I halt in pace Yet I creep To the Throne of Grace Then let wrath remove Love will do the deed For with Love Stony hearts will bleed Love is swift of foot Love's a Man of War And can shoot And can hit from far Who can scape his bow That which wrought on thee Brought thee low Needs must work on me Throw away thy Rod Though Man frailties hath Thou art God Throw away thy Wrath. But if the Father of Spirits sees it meet and needful to use the Discipline of the Rod it concerns us to hear the Voice of it and understand the meaning and this it always speaks and that very plainly that our Consciences and indeed all within us should be more clean and Holy 3. The Blood of Christ purges the Conscience from dead works This is the Fountain which in the Gospel is set open for Sâ—n and for Uncleanness 'T is He who hath loved us and washed us from our sins in his Blood Rev. 1. 5. So Heb. 9. 14. How much more shall the Blood of Christ who through the Eternal Spirit Offered up himself without spot to God purge your Consciences from dead works to serve the Living God Though our Lord aimed at our Justification and the Remission of sin when he shed his Blood and Sacrificed himself for us yet he had our sanctification and cleansing also in his eye Upon this Account the Apostle Peter tells us That he bear our sins in his own Body on the Tree that we being dead unto sins might live unto Righteousness 1 Pet. 2. 24. And we read Eph. 5. 25 26 27. that Christ loved the Church and gave himself for it that he might Sanctifie and cleanse it and present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be Holy and without blemish Apply this Blood unto your selves be perswaded that it has a sanctifying vertue and pray for purity as that which is a great part of Christ's purchase as well as your own Perfection 4. If you would have Conscience pure you must not resist but yield unto the Spirit of Christ 'T is his Work not onely to shew sin but to slay it he convinces of sin and also Mortifies the deeds of the Body Rom. 8. 13. If ye live after the Flesh ye shall dye but if ye through the Spirit do Mortifie the deeds of the Body ye shall live The Power of sin is great and this Power is strengthned by the Principalities and Powers of Darkness who do endeavour to keep up sins Dominion So that if the Spirit of the Lord did not shew the exceeding greatness of his Power our Hearts and Consciences would still remain defiled we should never have our Fruit unto Holiness nor the end everlasting Life I have done with that sixth particular The goodness of Conscience lies in the purity of it 7. The goodness of Conscience lies in the calmness and peace of it What the Apostle speaks concerning the wisdom which is from above That 't is first pure and then peaceable may be applied unto a good Conscience first 't is pure then peacable there may indeed be purity without peace but there cannot be true peace without purity There is a false peace which is too commonly found in the ungodly and the Hypocrite this peace sin does not disturb but increase and by this peace the strong man armed does keep possession But true peace is peculiar unto them that are sanctified and when once they have attained unto it they are brought as it were within the Suburbs of Heaven and see the dawning of that Light which is everlasting That you may the better discern this true peace of Conscience I shall set it forth in these particulars 1. True peace of Conscience is founded upon the Blood of God So Christs Blood is called for as he was made of the seed of David according to the flesh so he is expresly affirmed to be over all God blessed for ever Rom. 9. 5. There could be no remission of sin without shedding of blood and no other blood would serve the turn the blood of Bulls and goats would not take away sin Heb. 10. 4. Nay supposing that Mans blood had been shed for us it would not have been expiatory Shall I give my first born for my transgression the fruit of my body for the sin of my Soul Mic. 6. 7. Nothing but what satisfies the justice of God will satisfie and pacifie the Conscience and bring it to a well-grounded tranquillity but 't is the blood of Christ alone that satisfies divine justice Conscience therefore can have no true rest till that blood be applied Luthers Conscience
destruction I would here propose these three things unto them whose Consciences are of so great a latitude 1. This largeness of Conscience argues great contempt of God and of his Will there is not a standing in aw of him and of his word His word is very strict his commands holy and requires that we should walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly and circumspectly this is to be wise to do otherwise is to discover the most dangerous folly Eph. 5. 15. What manner of persons sayes the Apostle ought ye to be in all holy Conversation and Godliness 2 Pet. 3. 11. But notwithstanding all this large consciences live at random as if preciseness were more ado than needs and as if the Lord did but jest in his Holy Precepts and those terrible threats which back them but they to their cost shall find and feel he is in good earnest 2. This largeness of Conscience is a shrewd sign that sinners are in the broad way They that can swallow camels 't is easier for a Camel to go through the eye of a needle than for them to enter into the Kingdom of Heaven The Scribes and Pharisees of old did omit the weightier matters of the Law Judgement Mercy and Faith But Christ does denounce a wo unto them Mat. 23. 23. Largeness of Conscience discovers a great carelessness of the soul and too great an indifferency what becomes of it for ever And what souls are likely to miscarry if such be not We must work out our Salvation with fear and trembling if we will be saved 3. The larger Conscience is and the more is swalowed at present the greater hereafter will the account be We are all Stewards which must shortly give an account of our stewardship and though a◠present some like the steward in the Gospel many take their Bills and write Fourscore or Fifty for an Hundred Yet our Lord who will call us to an Account will be exact in reckoning and cannot be deceived by us His judgement is according to Truth Rom. 2. 2. And oh how many things will he condemn at the last day which sinners defend at present 'T will be indeed a day of Light and Manifestation both of things and persons Many persons that went for Saints will then be unmasked and found Hypocrites and have their sad portion with the Hypocrites And many things that where counted no sins will be found great sins and the lighter they were made of the more heavy and damnable they will prove unto the sinner A large Conscience therefore take heed of Attend unto the Law and to the Testimony which does discover evil and be afraid of every evil way 3. They are to be reproved whose Consciences are at peace but that peace has no solid and good foundation The most of sinners in the world have this false peace in their own Spirits sometimes they are a little awakened but are quickly hushed asleep again by that evil One who does destroy souls by thousands and by millions by carnal security Transgressors when first they venture upon sin their Consciences recoyl upon them but by degrees they grow senselesse Custom in sin and Quiet in sin do go commonly together (t) Primùm quando homo peccat videtur ei importabile processu temporis grave videtur paulo post leve judicat cùm crebris ictibus verberetur vulnera non sentit verbera non attendit In brevi vero temporis spacio non solùm non sentit sed placet dulce fit quod amarum erat asperum vertitur in suave Ad extremum non potest avelli quia consuetudo vertitur in naturam quod priùs ad faciendum erat impossibile jam impossibile est ad continendum Bernard De Consc c. 3. pag. 1109. One of the Fathers does excellently describe how the ungodly arrive unto this false peace At first sayes he sin does seem intolerable afterwards onely heavy after that being frequently given way to and Conscience stunned by many wounds makes no great matter of them in process of time sin is not burthensome at all but pleasant at last 't is turned into a second nature and the sinner can no more be drawn from it than the Ethiopian can change his skin or the Leopard his spots Jer. 13. 23. Can the Ethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do evil A great many not onely Profane but Professors are concerned in this reproof and have no better than a false peace of Conscience Here therefore I am to shew what that peace of Conscience is which is false and also how unreasonable it is to give entertainment to it A false peace of Conscience I shall describe to you in these particulars 1. That peace of Conscience is false where Sin and Misery were never seen They who never perceived any harm in sin and wonder why the Lord in his word does speak so much against it and why his Ministers cannot let men quietly alone in the commission of it who never lookt so far as to behold that eternal death and destruction that is threatned to be brought upon the workers of iniquity these are at peace because they do not apprehend what reason they have to be troubled there is sufficient cause of grief and fear and horrour onely they want an eye to see it so as to be indeed affected There are some that are such fools as to make a mock of sin and count it a pastime to do wickedly These do no more understand what sin is nor the Hell which the Holy God has entail'd upon it than the mad-man understands what he does when he casts Fire-brands and Arrows and Death and saith am I not in sport Prov. 26. 18. Others though far from being indeed justified think they are righteous though sick after a deadly manner yet imagine they are whole and undervalue the great Physitian Both these sort of Persons have peace but 't is without ground for the former do grosly mistake sin and the later do as grosly mistake themselves 2. That peace of Conscience is false where the strong man armed keeps possession where Satan works and rules without resistance Our Lord sayes When the strong man armed keepeth his Palace his goods are in peace Luk. 11. 21. By the strong man we are to understand the Devil by his Palace we are to understand the sinners heart because as a King reigns and commands all especially in his Palace so the Devil bears sway in the hearts of the ungodly And a false peace and quiet is the great means whereby the Devils Rule and Government is upheld If you are careless and unconcerned whom you are led by 't is certain that the Devil leads you for none are led by the Spirit of God without great sollicitousness and fear of being misguided and strong cryes that they may be guided by his counsel unto his Kingdom and Glory Satan is
the week and give Tithes of all that I possess Luke 18. 11. but all this was insufficient to prove him justified There were two great faults in the Righteousness of the Pharisees and of all those who resemble them One is that their Righteousness was only external so their lives were but blamelesse they minded not what lusts reigned in their Hearts The other is that their Righteousness was trusted in as that which was sufficient to commend them unto God whereupon they slighted the sufferings and satisfaction of Christ 'T is unreasonable for any to be at peace who go no further than a Pharisee if they go quite so far for our Lord speaks expressely Mat. 5. 20. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven 8. That peace of Conscience is false that is founded upon some lazy wishes after Grace and Holinesse There may be in unregenerate Hearts especially at som times some pangs of desire and inclinations to that which is good but their desires to continue bad are stronger and do bear down all their inclinations to good which are much more feeble Agrippa cryed out to Paul before a great multitude and before Festus who a little before had charged both Paul and consequently Christianity it self with madness Almost thou perswadest me to be a Christian Act. 26. 28. Here was an inclinableness to Religion but 't was born down by a stronger propension to Worldly greatness and Pleasures A Woman may have some kind of good will and Affection for a Person and yet when it comes to the upshot refuse to have him for an Husband so sinners may have some fluttering good thoughts and wishes for Christ and Grace and yet utterly refuse to give themselves wholly to the Lord Jesus or to be indeed and throughout sanctified Oh how many that say they desire after Grace and to be rid of sin are deceived in and by themselves they know not what they say nor whereof they affirm Sin in the general they desire to be freed from but come to particular sins which are for their profit for their credit among carnal men for their ease and pleasure these they won't let go Not considering who Christ is they are inclined to him but when they are told that as he is a Redeemer so a Ruler and that he must bring their very Thoughts and Affections into captivity and obedience that they must submit to the holiest Commands and not be ashamed or afraid to confesse Him though it cost them never so dear Here they make a demurr then have no real mind to be his Disciples Oh deceive not your selves with lazy desires after Holiness where there is a more vehement and fixed desire to wallow still in your filthyness and pollutions 9. That peace of Conscience is false which is founded upon some confused and general apprehensions of the mercy of God in Christ but this use onely is made of this mercy encouragement is taken from it to continue in sin 'T is the commonest thing in the World for sinners to gagg their Consciences with the mercy of God and the Death of Christ They have sinned but God is Merciful and Christ has dyed for sinners even for the chief of them And upon this they quiet themselvs they use these Truths as charms to cast Conscience into a sleep that it may not be disturbed it self nor disturb them But such would do well to consider that though the Scripture speak glorious things of Divine Grace and Mercy yet there is not in the whole Book of God one promise of Mercy made to sinners who are Resolved to go on still in their wickedness The Lord will not save the ungodly in their sins but from their sins and if they will not be saved from Sin they shall not be delivered from Wrath. Where God does proclaim his Name The Lord Merciful and Gracious long-suffering abundant in loving kindness goodness and truth forgiving Iniquity Transgression and Sin keeping Mercy for thousands to rap off the fingers of presumptuous Souls from catching hold of what is not their Portion 't is added and that will by no means clear the guilty Exod. 34. 6 7. Guilty does not Relate unto past Guilt for that is supposed in that expression Forgiving Iniquity Transgression and Sin But by Guilty we are to understand them who are Resolved to Contract fresh guilt by an Obstinate continuance in evil doing while they are of this mind they have nothing to do with Mercy and Christ for they prefer their Lusts before both and so are unlikely to be the better for either hereafter since because of both they presume to grow worse and worse at present 10. That Peace of Conscience is false where the Sinners heart is afraid of a searching Ministry 'T is said concerning the Prophet Amos that the Land was not able to bear his words Amos 7. 10. Which Argued though Israel was secure yet their security was Carnal and groundless Sincerity loves plain dealing but Falshood is afraid of it If you cannot endure these Preachers that Rebuke sharply that apply home that threaten terribly that warn faithfully that examine and try impartially 't is a sign your Peace is Founded upon the Sand and quickly your Building will be overthrown (x) Man cannot serve thee let him go And serve the swine there there is his delight He doth not like this Vertue no Give him his dirt to wallow in all night These Preachers make His head to shoot and ake Herbert p. 93. If those Preachers are most acceptable that never come within a Mile of your Consciences but leave you asleep as they found you how certain is it that the Blind lead the Blind and though they go jolly together yet they are going towards perdition 'T is a startling place Jer. 5. 30 31. A wonderful and an horrible thing is committed in the Land why what 's the Matter The Prophets Prophesie falsly and my People love to have it so I must add also that though you do attend upon the most awakening Ministry if you please your selves with giving a bare attendance and with countenancing the strictest ways but in the mean while you apply Truths to others this concerns such and such but take no notice how you are concerned your selves let me tell you plainly that your Peace is not right but a most dangerous stupidity Thus have I described and Discovered what is a false Peace of Conscience In the next place I am to shew you how unreasonable 't is to give Entertainment unto such a kind of Peace 1. Conscience is at Peace but God speaks trouble When sinners bless themselves God curses them when they promise much good to themselves God threatens ten thousand times more evil The Psalmist tells us that the Reason why many ungodly ones are secure is because they think God to be altogether such an one as themselves Psal 50. 21.
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
When any perswade you to intemperance to uncleanness to injustice or any other iniquity they do in effect perswade you to make deep wounds and gashes in your own Spirits to wrong your own Souls and to go along with them towards the lake that burns and burns for ever with Fire and Brimstone Oh the cruelty of those that stir up others to sin Oh the folly of them that are prevailed with by these wretched and evil instruments of the Prince of Darkness I have done with that first Use by way of reproof VSE II. Shall be of Direction And here I am to shew first how secure Consciences may be awakened and wounded and secondly how wounded Consciences may be cured and comforted 1. How secure Consciences may be awakened Though there is many a bad Spirit which does prevail at this day yet none does more prevail than the Spirit of Slumber closed Eyes drowsie Souls senseless Hearts are every where to be met with Though so much hath been spoken though so much has been done though so much has been felt and suffered in order unto our awakening yet whose Conscience is indeed starled Prophets have been full of Power by the Spirit of the Lord and of Judgment and of might to declare unto evil doers their Transgression and their sin Mic. 3. 8. Calamity and Judgments have been strange unwonted and extraordinary and it might have been thought that such a Plague and Flames as have raged in London would hardly have left one secure sinner but all would have learned to fear that God who is so Righteous and who knows how to take a course with them that provoke him unto jealousie But alas like Pharoah of old upon the least respite the generality of sinners do harden their Hearts and their Consciences sleep sounder than ever Now in order unto your being awakened follow these directions 1. Think of that Great and Glorious Majesty which by sin is affronted and which all the sin that is in the World is committed against He is the blessed and only Potentate the King of Kings and Lord of Lords he is clothed with Honour and with Majesty and covers himself with light as with a Garment the Heaven is his Throne the Earth is his Foot-stool the whole world in comparison with him is but as the Bucket and the small dust upon the Balance and all the Nations of the Earth before him are as nothing and vanity Isa 40. 15. 17. The greater the person is that is affronted that affront is the greater crime God is the highest and greatest of all Oh how vile and hainous a thing is it to sin against him Sinner would'st thou have thy Conscience awakened believe seriously that There is a God Oh what work would this Truth make were it but firmly credited That famous Bruce of Scotland who (a) Robertus Brusius Vir genere virtute nobilis Majestate vultûs vener abilis qui plura animarum millia Christo lucrifecit cujus anima si ullius mortalium absit verbo invidia sedet in coelestibus gained many thousands of Souls to Christ was wont to say I think it a great matter to believe that there is a God And not only believe that God is but that he is so Glorious as his word proclaims him this may make thee tremble Now no sin in the World can be committed wherein this God is not concerned Those sins against Man are more against God than against man therefore David after he had murthered Vriah and defiled Bathsheba looks beyond these as high as God himself and cryes out against thee thee only have I sinned and done this Evil in thy sight Psal 51. 4. He takes notice how God was struck at in that injury he had done to his Neighbour and is wholly swallowed up in that consideration and this helped very much his awakening and contrition To how many thousands of Millions do all thy sins amount and there is not one of them but has been an act of Rebellion against the †Altare Damascenum Lord of Heaven if this were pondered it might cool thy Courage and trouble thy Conscience 2. Think how dreadful the Power of this God and his wrath being joyned together must needs prove in Scripture these two are joyned and both together are engaged against the ungodly Ezra 8. 22. The hand of our God is upon all them for good that seek him but his Power and his Wrath is against all them that forsake him If wrath be without Power 't is contemptible if Power be without wrath it may not be at all hurtful but when Wrath and Power meet they may well be trembled at The Wrath of a King is as the Roaring of a Lyon as the messengers of Death What then is the Anger of God this wrath to shew the heat and greatness of it is likened unto Fire and it burns worse than any other Fire for it burns to Hell it self Deut. 52. 32. A Fire is kindled in mine Anger and it shall burn to the lowest Hell And if you would understand the Power of this Anger know that there is no withstanding it and Oh how dismall are the effects of it in both Worlds This Anger of God has brought upon sinners Cursing and Vexation and Rebuke and has made them quickly to perish because of the Wickedness of their doings it has smitten them with a Consumption and a Fever and an Inflammation and Extreme Burning with the Pestilence and Sword and Blasting and Mildew and has made the Heaven over Sinners Heads like Brass and the Earth under their Feet like Iron It has made them when they went out one way against their Enemies to be smitten and to flee seven wayes before them and their carcasses to become meat to the Fowls of the Air and the Beasts of the Earth This Anger of God has stricken the ungodly with madness and blindness and astonishment of Heart So that life has been a burthen no rest or ease at all could be found so that in the morning they have said would God it were Evening and in the Evening would God it were morning because of the fear and trembling of their Hearts the failing of their Eyes and the sorrow of their Minds All this is spoken of at large Deut. 28. But these are not all nor the most heavy effects of Divine displeasure Indeed we are safe from mans Anger after Death we cannot feel or be concerned at what Man can do when we are in the Grave There the Wicked cease from troubling there the weary be at rest there the Prisoners rest together they hear not the voice of the oppressor Job 3. 17. 18. But Gods Anger will follow after us into the other World and then will be found most heavy That Wrath to come is most of all amazing for then as it will be intollerable to be born so 't wil be impossible to be appeased Consider all this and be affrighted and say with the Psalmist At
of this Judge at that day be Every mouth shall be stopt and every sinner speechlesse Oh then the Evil of sin will be made Manifest and how Righteous 't is for the Lord to Sentence the Wicked unto Everlasting Fire Whom He Condemns every one will Condemn and they shall not choose but Condemn themselves 4. After the Judge has past Sentence he will be inexorable no Cryes no Tears will prevail with him to Repeal it Those that then are Condemned can never be Justified can never be saved Oh what is that Misery which is Extream as to the Measure and as to the Duration of it Everlasting 5. Thou in Particular must give Account of thy self unto this Judge All must appear before the Judgement seat of Christ and that All includes thee Every one of us must give account of himself to God Rom. 14. 12. And Oh secure sinner if all must be judged according to their Works begin now to tremble that thy works have been all so bad what kind of Sentence is likely to be past upon thee Is thy Worldliness and Uncleanness and neglect of God and Christ and Duty and thy stupidness of Conscience notwithstanding all this likely to be rewarded with Heaven No no that which is thy due and thy due shall be given thee is everlasting Destruction from the presence of the Lord and from the glory of his Power 10. Take some encouragement that 't is not too late to awake as yet though Conscience hitherto has slept securely Thy Glasse is not yet run thy Sun is not yet set thy Day is not yet ended there may be possibly an Inch of thy Span of time remaining Oh sleep no longer but up and be doing thy main business When the ship was drowning the Marriners come to Jonah with a just rebuke What meanest thou O sleeper Jon. 1. 6. When Souls are sinking and when sinners are damning there is much more reason to say to Conscience what meanest Oh Sleeper Awake before it be quite too late Call upon God to awaken you throughly he can make the sleepy nay the dead to hear his voice Joh. 5. 25. Verily verily I say unto you the hour is coming and now is when the dead shall hear the Voice of the Son of God and they that hear shall live So much be spoken and Lord make what has been spoken Effectual to awaken secure Consciences In the second place I am to shew how wounded and awakened Consciences may be Cured and Comforted And here it will be needfull first to shew you some mistakes about trouble of Conscience which are very common Secondly to discover when Conscience is troubled after a right manner Thirdly how Comfort is to be applied in that trouble For the first of these namely the mistakes about trouble of Conscience they are these following 1. That is not right trouble of Conscience which is onely the product of and lasts no longer than Affliction When Pharoah was under the smart of the Rod he cryed out I have sinned but this was not real trouble for sin for as soon as ever the Rod is taken off Pharoah is as resolved to sin as ever The mettal while the Fire burns is Liquid and you may cast it into any form but take away the Fire and it becomes hard as ever Such kind of mettall are many hearts while in the Furnace of Affliction how melted and tender do they seem but when taken out of that Furnace then they quickly cool and become perhaps more obdurate than before Who would have thought though so indeed it was that the Israelites who when God slew them did seek him and returned and enquired early after him and remembred that he was their Redeemer and their Rock should all this while onely flatter him with their Lips and that their Hearts should not be right with him nor stedfast in his Covenant 2. That is not right trouble of Conscience which is onely sorrow after the world (*) Tristitia mundi est quum propter terrenas afflictiones animos despondent luctu opprimuntur tristitia autem secundum Deum quae Deum respicit dum unicam miseriam ducunt excidisse à Dei gratiâ ac timore judicii ejus perculsi peccata sua lugent Calvin this kind of sorrow is so far from having a promise of life made to it that the Apostle affirms it works death 2 Cor. 7. 10. There is a great sorrow in thy Heart and it appears in thy very looks but what is the cause of it If hard times trouble thee but an hard Heart is no affliction if crosses and losses in the World perplex thee but the losse of thy Soul is not at all feared neither is there any care taken to prevent it if thy poverty in the World do grieve thee but thou dost not sorrow at all because destitute of the true Riches how canst thou call any of this a right trouble The Israelites did weep and Howl but the cause was they wanted Corn and Wine and so they had but these things in Plenty they could be well contented to live without God Hos 7. 13 14. Every pensive sinner is not penitent nor fit to be comforted their very pensiveness is a very great sin as long as sin is not but only worldly crosses the cause of it 3. That is not right trouble of Conscience where there is onely a slavish fear of punishment but love to sin does still remain in strength Where there is slavish fear and no more there is an hatred of God and a secret wish to get from under his Power the slave you know hates his Master and wishes he might be at liberty and never see or serve him more there is also an hatred of the Commands of God and a repining and murmuring at the strictness of them Sin is dear as ever a grief there is because of those threats which terrifie and hinder the free commission of it If such a Soul might have its wish It should not be Oh that I might be turned to God and that my wayes were directed to keep his Statutes but it should be Oh that I might have liberty to do as I list and that there were no such thing as the Word and Will of God to be observed where such a Spirit is which the Heart-searching God perfectly understands abstaining from the outward act of sin signifies not much The Merchant in a Storm cannot be said to hate his goods because he flings them overboard he is sorry because driven to such a strait and when he comes ashore wishes as much for his goods as ever 4. That is not right trouble of Conscience which Sinners being impatient under do fly for Comfort to the Creatures If thou art indeed wounded the same hand that gave the wound must bind it up I wound and I heal says God Deut. 32. 39. If sensual delights if Sports and Pastimes if carnal Company if immersing thy self in worldly business can divert
enim inde cùm inde pellitur à seipso pellitur ecce hostem suum invenit quo confugeret Seipsum quo fugiturus est Quocunque suger it se talem trahit post se quocunque talem traxerit se cruciat se A seipso sunt tribulationes quae inveniunt hominem nimis acerbiores enim non sunt at tanto sunt acerbiores quanto sunt interiores Augustin Enarrat in Psal 45. Tom. 8. pag. mihi 419. Observes and more inward they are they are the more bitter But now he whose Conscience is good as Solomon speaks is satisfied from himself (*) Fragilibus innititur qui adventio laesus est exibit gaudium quod intravit at illud ex se ortum fidele firmumque est cascit ad extremum â—sque prosequitur Seneca Epist 98. He has Meat to eat which the World knows not of his sincere endeavour to do the will of God satisfies him better than the choicest Fare and Delicates Luther whose Conscience was clear who Preached Christ purely and Loved Christ sincerely has one strange Expression Miser sit qui possit ego nonpossum Let him be miserable that can be miserable I for my part cannot be miserable His God and his Conscience were such a Feast and Joy and Satisfaction to him that he knew 't was not in the Power of Earth or Hell to daunt or hurt him Oh what unutterable contentation is there in the Heart that upon reflection and search finds it self the Temple of the Spirit the Habitation where the Father and the Son do make their abode That finds it self Clothed with white Rayment Christ's Righteousness Enriched with that Gold tried in the Fire Rev. 3. 18. made partaker of the Divine Nature Adorned with the Image of God filled with the Graces of the Spirit and thereby sees it fitting for the Inheritance of the Saints in Light 3. He that has a good Conscience can look downward and see himself secured Never any one with a good Conscience went to the place of Torment but onely those who refused to have a good Conscience or made ship-wrack of it Though Hell be prepared for the Devil yet he has not the Keys of that place but they hang at Christ's Girdle Rev. 1 18. I am he that Liveth and was dead and behold I am alive for evermore Amen and have the Keys of Hell and of Death And certainly since Christ has the Keys of Hell no Believers whose Consciences are truly good shall be flung in thither for these are the Members of his Body and the Head loves his Members too well to suffer them to be thrown into Everlasting fire A good Conscience by the eye of Faith looks down and takes Notice of the Damned in their Misery sees them groaning under the fierceness of the Almighty's wrath sees them fed upon by the VVorm that dies not and tormented in that flame which shall never be extinguished and bound fast in those Chains of Darkness which shall never be unloosed and then rejoyces to see it self safe under the wing of the Lord Jesus rejoyces in that Deliverance and Salvation from future wrath whereof Christ is the Author 4. He that has a good Conscience can look upon his outward comforts and take comfort in them What he has is not a Snare to him but attended with a blessing upon this score the Psalmist sayes a little that a Righteous man has is better than the Riches of many wicked Psal 37. 16. A good Conscience does in a great measure cure that vanity and vexation of Spirit that is in the Creature for when these outward enjoyments are given with the Divine Blessing then as Solomon speaks no sorrow is added with them The upright man does taste the love of God in the Food he eats and though it be but a dinner of Herbs yet this love makes it better than a stalled Ox with the Lords Curse and Hatred He feels the love of God in the Clothes he wears and though of coarser cloth yet they are better than the Purple and fine Linnen and costly array of that rich man that received all his good things in this present world and after was turned into Hell poor and naked All the gifts he receive are indeed blessings to one that 's Righteous for he has the Giver with them and is brought still nearer unto the Giver by them 5. He that has a good Conscience can look upon adversity without dread When the Apostle was pressed out of measure even above strength yet a good Conscience was his rejoycing Bias the Philosopher being asked what was difficult answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (y) Diogen Laert. in vitâ Biantis p. mihi 60. To bear with fortitude a change in our condition for the worse Now a clear Conscience will be very helpful unto such Fortitude and Patience Job is of a sudden stript of his glory rob'd of his vast estate and though a Prince before made poor to a Proverb and yet Conscience bears him up and makes him able to say The Lord has given and the Lord has taken blessed be the name of the Lord Job 1. 21. Sir Henry Wotton has a very good description of an happy life wherein he shews that a good Conscience is the best armour and the safest retreat whatever happens How happy is he born and Taught That serveth not anothers will Whose armour is his honest Thought And simple Truth his utmost skill Whose passions not his masters are Whose Soul is still prepar'd for death Untied unto the World by care Of publick fame or private breath Who envies none that chance does raise Nor Vice hath ever understood How deepest wounds are given by praise Nor rules of State but rules of Good Who hath his Life from rumors freed Whose Conscience is his strong retreat Whose state can neither flatt'rers feed Nor ruine make oppressors great Who God doth late and early pray More of his Grace than Gifts to lend And entertains the harmless day With a Religious book or Friend This man is freed from servile bands Of hope to rise or fear to fall Lord of himself though not of Lands And having nothing yet hath all A good Conscience will tend very much to fix the Heart so as that evil tidings shall not be so terrifying and dismaying Hark what the Psalmist sayes Vnto the upright there ariseth light in obscurity surely he shall not be moved for ever he shall not be afraid (†) Justum tenacem propositi virum Si fractis illabatur orbis Impavidum ferient ruinae of evil tidings his heart is fixed trusting in the Lord Psal 112. 467. 6. He that hath a good Conscience can look upon all the baits of the Tempter and despise them Satan is not able to compell and force us to sin neither has he power to determine the will of man to that which is evil as the Lord has to determine it unto that which is good for then sin
would principally lye at Satans door as all the Glory of that good which is done by us is to be ascribed unto God The Devil did not thrust the forbidden fruit into Eve's Mouth whether she would or no but only did cunningly and strongly perswade her to eat of it In like manner he deals with us he layes his baits (z) Vnam esse omnium rem pulcherrimam eoque pulchriorem si vacet populo neque plausum captans se tantum ipsa delectet Quinetiam mihi quidem laudabilior a videntur omnia quae sine venditatione sine populo teste fiunt non quo fugiendus sit omnia enim bene facta in luce se collocari volunt sed tamen nullum the atrum virtuti conscientiâ majus est Cicero Tuscul Quaestion l. 3. pag. mihi 146. before us and endeavours our ruine by offering what does please us But a good Conscience is deaf unto the Devil and scorns his offers for his offers are to the losse of the Righteous man What are the riches of the World which Satan talks so much of compared with the unsearchable Riches of Christ what are the pleasures of sin compared with peace of Conscience what are all Earthly advantages and preferments compared with Communion with God and the Light of his Countenance A good Conscience is firmly perswaded that 't is good for us to draw near to God Psal 73. ult to be near to Him is for our Honour Interest Safety Delight and satisfaction and hereupon the Believer rejects Satan with an Holy contempt and indignation for he see◠'t is folly as well as wickedness to leave his Fathers House where there is bread enough and to spare and to go feed upon busks in the farr Country 7. He that hath a good Conscience can look upon death with desire which is so exceeding terrible unto others The Believer may indeed be willing to live that he may serve his generation according to the will of God and that he may do that for Christ on Earth which he cannot do when he comes to heaven but his Conscience being pure and peaceable having an assurance what a kindness death will do him He does with the Apostle desire to be dissolved and to be with Christ which is far better Phil. 1. 23. There is profit pleasure and honor in a Believers departing no wonder if he desires to depart There is profit in it to dye is gain says the Apostle he gains more grace in the instant of his dissolution than he got all his dayes before for upon death his Spirit is made perfect in Holiness There is pleasure in death for sometimes 't is sweetned with ravishing transports of Spirit and it is the Porter to open the gate into full and Everlasting joyes having put an end both to sin and sorrow Finally there is honour in Death for the Believer having fought a good Fight and finished his course and kept the Faith he goes to receive the Crown of Righteousness 8. He that hath a good Conscience can look into Eternity and be filled with joy unspeakable and glorious That is one of the Richest jewels in the Crown of Life that it fades not away The good Conscience looks up to Heaven fixes its eye upon God sees that bosom in which the sanctified Soul must lye and (a) Da Pater omnipotens menti conscendere sedem Da fontem lustrare boni da luce repertâ In te conspicuos animi defigere visus Disjice terrenas nebulas ponder a molis Atque tuo splendore mica Tu namque serenum Tu requies tranquilla piis Te cernere finis Principium vector dux semita terminus idem Boetius de Consolat Phil. l. 3. met 9. pag. mihi 88. rest forever After millions of years are spent praise will be continued delight will be as green and fresh as ever there will be no loathing of that heavenly Manna after so many thousands of ages as there have been minutes since the Creation Joy in heaven will be as far from an end as it was when first of all it did begin Mortality and change are the disgrace of all temporal delights and pleasures but a good Conscience rejoyces and well it may do so in a better and enduring substance it sees how sure how near Eternal Life is and upon this follow raptures of pleasure Cyprian (b) Exultabunt Sancti in gloriâ videbunt Deum gaudebunt Ibi non gustabunt quam suavis sit Dominus sed implebuntur satiabuntur dulcdinemirificâ nihil eis deerit nihil oberit omne desiderium eorum Christus praeens implebit Non senescent non abescent non putrescent ampliùs perpetua sanitas foelix Eternitas be atitudnis illius sufficientiam confirmabunt Non erit concupiscentia in membris non ultra exurget rebellio carnis sed totus hominis status pudicus pacificus sana ex integro Natura sine omni maculâ rugâ deinceps permanebit Erit denique Deus omnia in omnibus illius praesentia omne animae corporis implebit appetitus Cyprian Serm. de Christ. Ascens does excellently set forth this full and Everlasting happiness of the Saints in Heaven They says he shall see God and Rejoyce and be Delighted they shall Enjoy that Glory and be swallowed up in that Joy for Ever-more There they shall not only taste how sweet the Lord is but shall be filled and satisfied with his wonderful sweetness nothing shall be wanting nothing shall be hurtful Christ being present will satiate all their longing They shall not grow old or weak or dye any more There will not be Concupisence in the Members nor Rebellion in the Flesh against the Spirit but Mans Nature will be fully restored and Sanctified and Healed and so will remain without any spot or wrinkle Everlastingly Finally God will be all in all and his immediate and glorious presence will so abundantly fill the Saints that they shall not be able to desire more You see now in several respects how desirable 't is to have good Conscience wheresoever such a Conscience looks upwards downwards inwards forwards still there is peace and Consolation Oh look into your Consciences and see what they are whether good or bad and oh that all bad Consciences may be utterly restless till they are made good ones VSE IV. Of Advice unto them whose Consciences are good which have been cleansed and quieted by the blood of Christ and by the VVord and Spirit of Grace My Advice is in these particulars 1. Be very thankfull for this unspeakable Gift of a good Conscience The largest Empire in the VVorld a Crown of pure Gold upon the Head is nothing near so great a Blessing as a pure and peaceable Conscience I may use the Angels Salutation to the Virgin Mary unto every Saint that has such a Conscience Hail thou that art highly Favoured The Lord is with thee Blessed art thou among the Sons of Men.
'T is a Mercy and a great one to have a good Name to be in good Health to have good Eyes and other Senses perfect to have good Natural Parts to have a competency of the good things of this Life to Live in good and Peaceable Days but to have a good Conscience is better than any of these nay than all these put together To excite you unto Thankfulness for a good Conscience think of three sorts of Persons Of the Secure of the Troubled of the Damned 1. Think of the secure what woful work are they employed about they sin boldly and dare to be damned for that love which they bear to their Fleshly and Worldly Lusts How say they must we part with these if we will go to Heaven Nay we will keep them though we go to Hell along with them These secure sinners are like one that lies down in the midst of the Sea or as he that sleeps upon the top of a Mast They are like unto Solomon's Drunkard they strike themselves but say they are not sick they beat themselves but for the present feel it not Prov. 23. 34 35. And who is it that makes you to differ from the most Profane and stupid sinner upon the Face of the Earth Admire and Magnifie that distinguishing Grace and Love which has granted you a well-grounded Peace when so many Thousands onely cry Peace to themselves but are every moment in danger of Wrath and Hell and everlasting Trouble 2. Think of the troubled in Spirit to make you the more thankful for a good Conscience While your Souls are at ease in the Arms and Embraces of the Lord Jesus how many complain of broken Bones How many do make their Beds to swim and water their Couches with their Tears How many cry out that Terrors are turned upon them and pursue their Souls as the wind and that when they call unto the Lord he is so far from regarding that with his strong hand he does oppose himself against them Job 30. 15. 20 21. Meditate well upon the torture of a wounded Spirit and then let all that is within you bless the Lord for Healing you 3. Think of the Damned whose Consciences are in a perpetual Rage who are Racked with Despair and whose Torment shall never end They are Fetter'd in the same Chains of Darkness with the Apostate Angels and these Chains are Everlasting Ah now their Wounds are incurable because their Physitian all their days was slighted and their Wounds were made light of and no Healing is to be at all expected And you that are Saints if Rich Grace had not taken hold of you would have been of the number of these miserable Souls if you had been dealt with according to your deservings you would have been weeping and wailing in outer Darkness that are now rejoycing in Hope of the Glory of God surely such differencing Kindness calls aloud for Praise 2. You that have a good Conscience be Compassionate to them whose Consciences are evil They need your Pity because they have none to themselves and your pity may not be altogether unprofitable to them Reprove them for their evil ways with mildness and wisdom and faithfulness hate them not so much as to suffer sin to lie upon them Lev. 19. 17. Cain indeed did say Am I my Brothers Keeper But be you of a contrary Spirit if you see your Brother go in the Road to Hell warn him and by warning endeavour to stop him If your Neighbours House were on Fire at Midnight and he himself fast asleep oh what pains would you take How would you pull him out of his Bed how loud would you cry Fire Fire to wake him Alas the sinner with a secure Conscience is in a far worse case he is fast asleep upon the brink of the burning Lake and have you nothing to say to him Oh that you would put on Bowels and speak for Souls and prevent their being lost for ever And because your speaking of it self must needs be ineffectual cry vehemently unto the Lord to Second you and speak with Mighty Power Awake awake you that sleep and arise from the dead and live for ever And let your Reproofs and Prayers be followed with such an Holy Harmless Heavenly Self-denying Conversation as may tend unto their Conviction If the Profane if the Persecuters if Carnal Professors had but a good Conscience it would be better for the Nation better for the Church better for particular Believers and ah how good would it be for themselves 3. Be very sensible that a good Conscience is matter of the Devils Envy therefore it concerns you to be Vigilant for he will endeavour to wound it Satan could behold the Rich Man in brave Apparel and his Table sumptuously Furnished and tumbling in wealth and Pleasures and yet he did not Envy him he knew that these things could not make him Happy and would be so far from hindring that they would rather further his eternal Misery But to see any with a good Conscience vexes and grieves the Devil which as it shews that there is a great Excellency in such a Conscience above all Earthly good things so it should make you stand upon your Guard against this Adversary You must know that although Grace cannot be totally lost yet a good Conscience may be both Defiled and Disturbed David's sin polluted him therefore he prays to be washed throughly from his Iniquity and to have his Heart cleansed His sin also broke his Peace therefore he Prays for the Light of God's Countenance that the Bones which were broken might Rejoyce Psal 51. If you do not watch and pray that you may not enter into Temptation if you are not strong in the Lord and in the Power of his Might if you do not put on the whole Armour of God that you may be able to stand against the wiles of the Devil up-upon a sudden he may take Advantage and draw you to some perhaps grosser sins and this may make you to go in the bitterness of your Souls mourning to your Graves If it had not been for his abominable fall David's latter part of his Life might have been sweeter and for ought I know his Crown in Heaven brighter 4. Be sure with all keeping to keep the good Conscience (b) Curandum est nobis atque hoc in omni vitâ suâ quemque à rectâ conscintia transversum unguem non oportere discedere Cicer. ad Atticum l. 13. Epist 20. Let not the Apple of the Eye let not Life it self be preserved with greater care Skin for skin and all that a Man has will he give for his Life And truly skin for skin and all that we have we should give rather than make shipwrack of a good Conscience Oh never Repent of your Uprightness hold fast your Integrity whatever comes on 't I Read concerning Brutus that stout maintainer of his Countries Liberty when all his Endeavours were to no purpose and the Cause
be under obedience and as this obedience must be yeilded to God without delay so we must be sure to stick unto his testimonies and persevere unto the end If ye continue in my word says Christ then are ye my Disciples indeed John 8. 31. But after we have done our best and most we must humbly and believingly look unto Jesus for the covering of our imperfections and that we and our performances may be accepted 7. A good Conscience looks to the End of our obedience and that the design of our actions be as it ought And our end should be not onely the obtaining of a reward but the Glory of God John 15. 8. Herein is my Father glorified that ye bring forth much Fruit so shall ye be my Disciples we should aim also at the credit and adorning of the Gospel and the good of men Good living is for the benefit of others in more regards than one Men are benefited by our good works of Justice and Mercy and such like and our doing of these works may help to convince them that there is an excellency and efficacy in the Gospel which brings forth Fruits that be so excellent You see how a good Conscience is concerned in the Conversation In the second place I am to instance in several kinds of actions which a good Conscience has an influence upon 1. A good Conscience has an influence upon our holy duties It is not satisfied unless we begin the day with these God should have our first thoughts and our affections and praises should be our morning sacrifice In the morning we should direct our prayer unto him and look up Ps 5. 1 2 3. The Scriptures are to be searched that our Hearts may be instructed quickened purified strengthned and revived by this word of Grace A good Conscience will not suffer holy duties to be done negligently it knows how treacherous the heart is and therefore watches over it that it may engage in the Lords service and not start aside like a deceitful bow (f) Non venitur ad bonam conscientiam nisi per cordis custodiam Cor ad vitam se vertit aut ad mortem velle peccare malum peccare pejus in peccato persever are pessimum nolle poenitere mortale Bernard de Interior dom cap. 24. Conscience will not be put off with words that are good or with a bended knee or a lifted up Eye or a sigh now and then but looks that Holy desires be strong and stirring that Faith be acted upon the promises of God who is so ready to be found of them that seek him with their whole Heart Deut. 4. 29. A good Conscience looks upon holy duties as things of grand concernment if these are well done it will be well with us if ill done it will be ill with us for ever In your Trades you are getting a livelihood but in your duties you are or should be minding a better and enduring substance What does deserve your pains and time and serious endeavours if the favour of God and the fulness of Christ and an Heavenly Kingdom do not what manner of duties should ours be since we aim at such things in the doing of them 2. A good Conscience has an influence upon the works of our Callings It will not allow of an unlawful Calling and that is to be styled an unlawful Calling in which a livelihood is gotten by serving and gratifying the lusts of men The Harlots way is unlawful and Stage-players is little better 'T is a wicked thing to live by the sins of others and by helping to undo and ruine them for ever And as the Calling must be Lawful so it must be Lawfully managed A good Conscience will take care that there be not an over eagerness after wealth which is of a perishing Nature for the time is short and therefore they that Buy must be as though they possessed not and they that use this World as not abusing of it for the Fashion of this World passeth away 1 Cor. 7. 29 30 31. And as for unjust and dishonest gain a good Conscience can by no means allow it Do Justly is a Law so deeply engraven in the heart of Men by Nature and so often required in the Scripture that where injustice is we may conclude there is no goodness or tenderness in the Conscience (f) Bona conscientia est si habet in corde puritatem in ore veritatem in actione rectitudinem Bernard De Conscien cap. 4. pag. mihi 1099. VVhen this is indeed awakened though other sins do flie in the sinners face yet if any thing has been gotten wrongfully this in a special manner is a burthen neither is there any rest till Restitution be made either to the Person wronged or if he cannot be found unto the poor That Scripture should ever be Ringing in our ears in all Trading and Business 1 Thes 4. 6. That no Man go beyond or defraud his Brother in any matter because the Lord is the avenger of all such And not onely Injustice but Idleness in the Calling is to be shunned for this Idleness is the way to cloath a Man with Rags and exposes to innumerable temptations (g) T is a good answer to the tempter Non licet non vacat 'T is not lawfull neither am I at leisure to do what thou wouldst have me 3. A good Conscience has an Influence upon our Words and Discourses for a great part of Pure and Vndefiled Religion does lie in brideling of the Tongue James 1. 26. Our Communication should be such as may administer Grace unto the Hearers A good Conscience will not admit of Impiety in our Discourse and certainly Oaths and Curses are very impious Lesser Oaths are not to be sworn but greater as by the God of Heaven the Blood and wounds of the Lord Jesus argue sinners to be daring and how fearful is it to hear them calling upon God to damn them Such things Argue that there is no good Conscience Neither will this admit of Impurity in our Communication for filthy and foolish talking is condemned Eph. 5. and is a sign of a corrupt and unrenewed heart out of the abundance of which the mouth speaketh Finally a good Conscience will not suffer us to be Injurious to any in our Discourses by Defaming by Back-biting by Slandering of them Those that take up Reproaches against their Neighbours and spread them their own mouths condemn them and plainly prove that they are not Citizens of Zion Psal 15. 1 2 3. 4. A good Conscience has an Influence upon our Time that it may be well and wisely Husbanded This is more precious than Gold that perishes and if the Goldsmith does look upon all gold as worth saving surely every moment of Time is worth Redeeming That which makes other things of less value namely the shortness of their continuance makes Time of greater value 'T is the more to be prized because 't will so quickly be at an
then Learn if the Conversation be bad Conscience must needs be bad also If wickedness be Ordinarily practised in the Life 't is a sign either that Conscience is stupid and takes little notice of what is done or if it does observe yet 't is without power to restrain and hinder it 2. Learn what an Happiness 't is to a Nation to have much of a Good Conscience among them This will hinder Warres and Fightings and Confusion this will hinder Injustice and Oppression and Uncleanness This would cause Unity and Peace turning our Swords into Plough-shares and our Spears into Pruning-hooks and prevent our hurting and destroying one another any more Isa 11. 6 7 8 9. Those are Enemies to the common Good who endeavour to debauch the Consciences of men for they go the ready way to fill the places where they live with all Impiety and Unrighteousness VSE II. Of Advice which shall be in the words of the Psalmist Shew that you have indeed a good Conscience by departing from Evil and by doing Good Psal 37. 27. 1. Depart from Evil. There cannot possibly be a greater Evil than Sin this is the procuring Cause of all other evils there had never been any such thing as Sickness Pain Death Hell if Sin had never been Sin dos alienate from God Col. 1. 21. 'T is a most base Employment we cannot be engaged in fouler and filthier work than in working of Iniquity and is there any good that comes of it No no the works of Darkness are Unfruitfull Rom. 6. 21. What fruit had ye then in those works whereof ye are now ashamed All will repent of these evil works sooner or later the sooner the better for to repent in Hell will be too late Mind therefore your Consciences bidding you cease to do Evil else Evil will be extremely aggravated But if Evil be forsaken the great Bar to Mercy is removed and God is ready to pardon and be at peace with you Isa 55. 7. 2. Learn to do well Conscience will be pleased if God be pleased God is a Gracious Lord compare Him and Sin together Him and Satan together His Commands are not grievous he is ready to help you to do whatever he requires and to work all your works in you and for you Isa 26. 12. Your work if truely good will be wages because of that Peace and Joy at present to be found in the way of Righteousness for by good works it appears that Faith is of the right kind is the Faith of Gods Elect. Finally you must be judged according to your VVorks Rev. 22. 12. Behold I come quickly and my reward is with me to give to every man according as his work shall be As you would stand at that day up and be doing the work of the Lord now I have done with that fourth Doctrine A good Conscience has a great and lasting Influence upon the Life and all the Actions Doct. 5. The fifth Doctrine is this A good Conscience steels a mans Heart with courage and makes him fearless before his Enemies Paul earnestly beheld the Councel He was not afraid to face them because his Conscience was clear Nay we read that Foelix the Judge trembled while Paul the Prisoner was confident the reason was because the Judge had a bad Conscience which flew in his face when he heard of Righteousness Temperance and Judgement to come Act. 24. 25. but the Prisoner being acquitted by a good Conscience did not tremble but rejoyce at the thoughts of Judgement to come VVhen Bradford was brought before the Chancellour he thought to brow-beat him but could not Bradford look'd him steadfastly in the Face and out-look'd him and then look'd up to Heaven I do not wonder that he did not fear the the Look of a Popish Bishop who was not afraid as it appeared afterwards of a fiery Faggot Now the grounds why those that have a good Conscience are Fearless be these 1. The Strength of God who is engaged for them is everlasting Isa 26. 4. In the Lord Jehovah is everlasting strength 2. As his Strength so his Covenant and Kindness are also everlasting Isa 54. 10. For the Mountains shall depart and the Hills be removed but my Kindness shall not depart from thee nor the Covenant of my Peace be removed saith the Lord that hath mercy upon thee Nothing shall be able to separate Believers from the Love of God which is in Christ Jesus our Lord Rom. 8. ult 3. Let the weakness of Enemies be considered Why should he that has a good Conscience be afraid of a Man that shall die and of the Son of man that shall be made as Grass 4. As Enemies are weak so they are limited they are absolutely under Gods Power they are as a staffe in his hand and cannot move or strike but as he pleases Let not the Axe boast it self against him that heweth therewith Isa 10. 15. Why should a good Conscience be afraid of the Axe since the Lord in whose hand the Axe is is so sure and great a Friend 5. There is an excellent Promise That what Men do mean for Evil shall turn to Good Nay all all things shall work together for good to them that love God Rom. 8. 28. God does admirably over-rule the Sins of men and does make these subservient to his own Glory and the Good of his people (i) Bonum est ut mala sint aliter non sineret Deus ut mala essent non sinit autem nolens utique sed volens Augustin The Selling of Joseph was the Preservation of Israel the Persecuting of the Christians the Enlargement of the Church the Killing and Death of Christ the Redemption and Salvation of Mankind VSE I. Of Encouragement to the Saints the Lord takes care to secure them from Fear as well as Harm His Spirit dwells in them to comfort them and Conscience is commanded to speak Peace unto the Sons of Peace in the Lords Name (k) Injustè torqueris quid nunc diceres si juste nullum nempe tormentum conscientia majus est illâ incolumi externâ haec despicito intra te est consolatur tuus Quosdam career ad insignem gloriam alios ad eximiam fortunam multos ad coelum misit ad sepulchrum omnes nullum cepit quem non redderet Petrarch VSE II. Of Caution Take heed of wounding Conscience for that will make you exceeding timerous If you comply a little in a sinfull way and use any unlawfull Means for securing of your selves this will spoyl your Peace and your Confidence and you must expect greater straits to make you see the folly of the Course you have taken And 't will be very sad to have a Storm without and a Tempest within at the same time VSE III. Of Terrour to Believers Adversaries There is very good reason why Fear should seize upon them they are engaged in bad work they have a bad Conscience and their End if they go on in this way
that there is but an hairs breadth between them and Death between them and Hell and inform them that 't is possible even for the most Profane to be saved if they come and submit to the Lord Jesus and break off their sins by Righteousness 3. O Conscience speak unto the Civilized sinners that trust in their own Righteousness Tell them that the Prophet counted his Righteousnesses as filthy Rags Isa 64. 6. And ask them how they dare to trust in theirs Convince them that 't is not enough to escape the more scandalous wickednesses for the Pharisee was not an Extortioner nor Vnjust nor an Adulterer he Fasted and Prayed and gave Tithes of all that he Possessed and yet all this could not Justifie him Tell them that they are not so whole but they need Christ the Physitian and must needs die without him as well as others Tell them that their very Hearts must be renewed and taken off from sin and the Creature and turned unto God else they must of Necessity perish 4. Speak O Conscience unto Hypocritical Professors tell them that that which is highly esteemed among Men is abomination many times in the sight of God Say to them in the words of the Apostle and be sure to speak home Gal. 6. 7 8. Be not deceived God is not mocked for whatsoever a Man Soweth that shall he also Reap He that soweth unto the Flesh shall of the Flesh Reap Corruption Tell them that their Secret sins their secret Intemperance and Uncleanness and Dishonest dealing is set in the Light of Gods Countenance and though they may shut their own Eyes and not see God yet they cannot shut Gods Eyes nor hinder him from seeing them Tell them that Hypocrisie is most hateful and that as Hell is prepared for the Devil and his Angels so in a special manner for the Hypocrite and the Unbeliever 5. O Conscience speak unto the Rich in this world and tell them how hard 't is for them to enter into the Kingdom of Heaven and as long as they love the World and desire it more than Communion with God 't is utterly impossible Bid them to think of the Rich Man in the Gospel that went from a great Estate and from a full Table and a brave House and sumptuous Fare unto a place of Torment Put them in mind that the Love of Money is the root of all evil and that wealth has proved unto Millions onely like a weight to sink them into Destruction and perdition Bid them mind a Treasure in Heaven which is infinitely better than Gold and Silver which are Corruptible 6. Speak O Conscience to the Poor and tell them 't will be sad for them to be miserable in both Worlds 't will be sad to receive evil things here and ten thousand times worse hereafter Bid them take heed of Lying and Stealing and trusting in any sinful course for a Livelihood but perswade them to seek first the Kingdom of God and his Righteousness that all other things which are needful may be added to them Mat. 6. 33. Charge them to be Poor in Spirit to be contented with their Condition without murmuring against God or envying at those who have more than themselves and above all things to endeovour that they may be rich towards God Rich in Faith and then they will be Heirs of the Kingdom which the Lord has promised to them that Love him James 2. 5. 7. O Conscience speak unto Traders of all sorts tell them that false Weights and Measures and Balances are an abomination in the sight of God When they are about to Cheat give them a check and assure them that an Estate gotten by fraud is attended with a Curse Be with them in their Shops and at the Exchange observe how they Buy and Sell and examine all their gains bid them to mete the same measure unto others that they would have mete unto themselves and to do as they would be done unto Mat. 7. 12. Tell them that 't is the height of Madness to venture the losing of their Souls for a pound or for a shilling or for Six-pence unjustly gained since Christ who knew the value of Souls says that a Soul is more worth than the World and all the Wealth of it put together 8. Speak O Conscience unto Back-sliders tell them that it had been better for them never to have known the way of Truth and Righteousness than after they have known it to turn from the Holy Commandment delivered to them 2 Pet. 2. 21. Call them Dogs for returning to their Vomit and Swine for wallowing again in their former Mire Tell them that where there was but one unclean Spirit before they are likely to be possessed with seven now and the latter end will be worse with them than the beginning 9. O Conscience speak unto them that are truly humbled for sin and are willing to have Christ upon any terms and tell them that God is rich in Mercy ready to forgive freely the Debt of many thousand Talents These are the Sons of Peace and therefore let thy Peace and thy Lords Peace come and abide upon them (m) Futurae beatudinis non est certius testimonium quam bona conscientia mundus enim volubilitate circumvoletur ploret ridea pereat transeat nunquam conscientia mercessit Bernard lib. de Conscen c. 4. Those that mourn for their Iniquities and hate every false way and are desirous to be washed and Sanctified by the Spirit of Christ as well as Justified and reconciled by his Blood oh be sure to comfort them tell them that the Lord will not break the bruised Reed nor quench the smoaking Flax untill he send forth Judgment unto Victory Mat. 12. 20. Bid them not to be cast down not to be disquieted but to hope in the Lord and praise him who is so nigh to them that are of broken Heart and saveth such as be of a contrite Spirit 10. Lastly O Conscience speak one word to the Preacher himself and speak effectually Thou that Teachest others be sure to Teach and Learn thy self Practice not the sins thou cryest out against neglect not the Duties thou urgest others to perform Be not like those who dig in Mines and enrich others but are poor themselves Or like that Statue in Greece which shewed the way to Thebes and Athens but it self stirred not Oh take heed lest after thou hast Preached Christ and Conscience unto others thou thy self be found a cast-away FINIS A Poem out of Mr. George Herbert Called Longing pag. 142 143 144 145. WIth sick and Famisht Eyes With doubling Knees and weary Bones To thee my cries To thee my groans To thee my sighs my Tears ascend No end My Throat my Soul is hoarse My heart is wither'd like a ground Which thou dost curse My thoughts turn round And make me giddy Lord I fall Yet call From thee all pity flows Mothers are kind because thou art And dost dispose To them apart Their Infants them and they suck thee More free Bowels of pity hear Lord of my Soul love of my mind Bow down thine ear Let not the wind Scatter my words and in the same Thy Name Look on my sorrows round Mark well my Furnace O what flames What heats abound What griefs what shames Consider Lord Lord bow thine ear And hear Lord Jesu thou didst bow Thy dying head upon the Tree O be not now More dead to me Lord hear Shall he that made the ear Not hear Behold thy dust doth stir It moves it creeps it aims at thee Wilt thou deferr To succour me Thy pile of dust wherein each crumb Says Come To thee help appertains Hast thou left all things to their course And laid the reins Upon the horse Is all lockt hath a sinners plea No key Indeed the World 's thy book Where all things have their leaf assign'd Yet a meek look Hath interlin'd Thy board is full yet humble guests Find nests Thou tarriest while I die And fall to nothing thou dost reign And rule on high While I remain In bitter grief yet I am I stil'd Thy child Lord didst thou leave thy throne Not to relieve how can it be That thou art grown Thus hard to me Were sin alive good cause there were To bear But now both sin is dead And all thy promises live and bide That wants his head These speak and chide And in thy bosome pour my tears As theirs Lord JESU heal my heart Which hath been broken now so long That ev'ry part Hath got a tongue Thy beggers grow rid them away To day My love my sweetness hear By these thy feet at which my heart Lies all the year Pluck out thy dart And heal my troubled brest which cries Which dyes