folly which it highly concerns us to be Cured of In the prosecution of this point I shall first declare what a good Conscience is Secondly I shall shew how the acts of a good Conscience and the Acts of the good Spirit of God are to be distinguished Thirdly produce some reasons why it does so highly concern every man to have a good Conscience Lastly Make Application In the first place I am to open what a good Conscience is and before I speak to this it will not be amiss to premise these particulars 1. Conscience was good very good in Adam when he was first made and so continued while he remained in the state of innocency Oh the Light and Grace and Peace that was in Adams Soul when he was newly come out of his Creators hand There was a far sweeter Paradise within than that Eden in which he was placed When the Lord was about to form Man he said Let us make Man in our Image after our Likeness Gen. 1. 26. and ver 27. it follows so God created Man in his own Image nay 't is doubled in the Image of God created he him As Man did ressemble God in Holiness and Righteousnesse so he did resemble him in Peace and Blessedness Man was made upright there was nothing in him that either God or Conscience did disapprove of His Purity was without spot his Righteousness without any mixture of sin his joy was without grief or remorse his peace calm without the least storm or trouble 2. The Conscience of Man was defiled and wounded by his fall Sin did throw the Apostate Angels quite to Hell the chains of Darknesse in which those evil Spirits are may well be interpreted partly to be their guilty and tormenting Consciences which they can never be freed from but will keep them trembling till the great day And truly sin did throw Man down to the very brink of Hell Who can conceive that horrour which was in Adams Soul till the promised Seed was spoken of till he had an intimation of the Messiah VVe are not chiefly to take notice of the act of eating the forbidden fruit but Adams Mind in Eating How great was his Pride he would have been as God how cursed his unbelief he makes God a Lyar and credits the Father of Lies before him Nay since this Tree was appointed for trial whether man would continue good or become evil his Eating of it shewed a contempt of that Covenant and promise of Life which God had made with him By all this how was his Conscience polluted Adam where art thou says God Gen. 3. 9. Thou wert neer me once but whither art thou run away I placed thee in an happy state but whither art thou fallen into what depths of misery hast thou plunged thy self 3. The Conscience of every natural Man in the World is Evil. Since all are conceived in sin and shapen in iniquity it follows that the nature of Man is corrupted there is no part or power in man but the contagion of sin has reached In me that is in my flesh there dwells no good thing sayes the Apostle Rom. 7. 18. Now our Lord calls all natural men Flesh That which is born of the Flesh is Flesh John 3. 6. And if in the Flesh there dwels no good thing Surely a good Conscience is not to be found in any carnal man breathing I affirmed before that Conscience has scaped best of any Faculty in the Fall and yet it must needs be acknowledged that this has been bruised this has been Wounded The Light which Conscience now has if compared with what it had before the Fall is no more than the light of a Candle compared with the Sun 't is Night still though the Candle burns and onely the Sun can make it Day Something of God and of his Will natural Conscience knows but how insufficient is that knowledge Conscience urges Men to Duty but 't is Natural to it to permit them to place a confidence in what they do as if by their Obedience some amends were made for their transgressions and this is a great fault in it and a very grand Impediment unto the receiving of the Gospel which informs us that we must Rejoyce in Christ Jesus and have no confidence in the Flesh Phil. 3. 3. How dull and sluggish is Conscience Naturally in the Executing of its Office As Eli spake something to his Sons but faintly and therefore he is blamed exceedingly that his Sons made themselves vile and he restrained them not So the ungodly make themselves vile and Conscience does not restrain them 't is not so peremptory in its prohibitions and commands so fierce in its accusations neither does it Judge with such Authority as it ought 4. 'T is possible and usual for a Conscience to appear good when 't is stark naught Though all Gold glisters yet all is not Gold that glisters All Grace shines yet all is not Grace that shines There is a Conscience that is so mistaken as to call good evil and evil good as to put darkness for light and light for darkness Isa 5. 20. And if evil be called good and darkness light how eagerly and resolutely will evil be Acted and the Works of Darkness be engaged in The Jews when they Persecuted the Son of God thought they did God good Service Here was a Conscience that seemed Zealous for God but was indeed against him Mens Consciences in many cases entertain high self-conceits where there is no ground Prov. 30. 12. There is a Generation that are pure in their own eyes and yet are not washed from their filthiness So Laodicea did say I am Rich and increased with Goods and have need of nothing But this was the Ignorance and unfaithfulness of their Conscience Christ says to them Thou knowest not that thou art wretched and miserable and poor and blind and naked Rev. 3. 17. 5. 'T is necessary that the Spirit work a saving change before the Conscience of any can be truly good this is to be found onely in them that are New Creatures None can be said to have good Consciences that are under the Power of Satan that serve divers Lusts and Pleasures that walk after the Flesh that are workers of Iniquity but such are all who never were regenerated by the Spirit 'T is the Blood of Christ must purge the Conscience from dead works But none can be said to be in Christ nor to have a purged Conscience but they who have been New created 2 Cor. 5. 17. Therefore if any Man be in Christ he is a New Creature Old things are past away behold all things are become New I grant that Conscience may be awakened in many unregenerate sinners but the bare awakening of it is not sufficient to prove it good for then in Hell there would be Excellent Consciences for all there are awakened throughly Notwithstanding awakenings Conscience in the ungodly continues evil as long as the guilt of sin remains unremoved
of all Acceptation Is that which is Evil and False Rejected and abhorred This Power call'd Conscience is very notable the Eyes of the Body indeed can look every where but inward but the Eyes of the Soul can look within as well as abroad And this looking within is very needful and of great use for till we come to know our selves we shall know nothing else after a right manner The Heathen Poet complains Nemo in sese tentat descendere Nemo No man does endeavour to descend into himself But Conscience taking the Word which is the candle of Lord does thus Descend and makes a Discovery of us to our selves 2. Conscience implies some knowledge of the Will of God Knowledge is the Light which Conscience is directed by and the Will and Law of God is that which binds the Conscience (c) Distinguitur Conscientia à nudâ veritatis apprehensione assensum enim aliquem eumque firmum in sese continet semper Amesius De Consc lib. 1. cap. 1. The Will of God is not onely understood but also an assent is yeilded to it and there is a perswasion that 't is indeed his Will Hence 't is that conscience does more peremptorily call for Subjection to it VVere there no Light or Understanding of the Lords will Conscience could not Act at all There is a threefold Light which is given for the illumination of Conscience that Gods Will and Mans Duty may be the better understood Natural Moral Evangelical 1. The Light of Nature does discover many things and informs the Conscience of several duties though this Light does not tell us one word of Christ in whom * Perseus Satyr 4. we have Righteousness to justifie us and Strength to perform what God requires yet when Men are about to Sin this Light does oppose many of the works of Darkness and so renders them the more inexcusable when they give way to their iniquities The Lord is pleased to grant the Light of Nature to them unto whom the Gospel never came and by a diligent improvment of this one Talent how many Sins might they avoid which being committed will make their misery the greater in another world Conscience was busie in the very Gentiles and told them that such and such things were forbidden but the restraints of Conscience were but feeble (d) Video meliora proboque Detcriora sequor Therefore Medea cryes out Though I see and approve what is good yet I follow and practise what is evil And Horace complaines Gens humana ruit per vetitum nefas Conscience tells mankind that wickedness is forbidden and yet notwithstanding they rush into it and are at length ruined by it Though Christians who enjoy the Oracles of God have from thence a fuller understanding of the Lords VVill yet the Light of Nature is not to be neglected And those Sins which are against the Light of Nature as injustice perjury whoredome and the like are carefully to be Eschewed And such abominations will be the more Abominable if Acted by those who have a further light than that of Nature to instruct them 2. There is a Light which may be called Moral whereby Conscience is informed concerning the will of God This Light shined as it were from Mount Sinai when it was on fire and the Lord was pleased to speak himself the ten Words or Commandments to the People These Commandments are delivered at large Exod. 20. and in these he does more fully shew us what is good and what he does require of us and indeed nothing but what is good in it self good to us is required and hereby our Obligation to Obedience is heightned when the Authority of the Law-giver and the profitableness of the Laws go hand in hand together A great part of the Scripture is but the Commentary which the Holy Spirit himself has made upon the ten Commandments and truly the Commentary and the Text are of equal Authority and both alike to be regarded by the Conscience That Scripture Eph. 5. 31. Let all bitterness and wrath and anger be put away from you with all kind of malice is a Commentary upon that Precept Thou shalt not kill And that Scripture Gal. 3. 5. Mortifie therefore your Members upon the Earth Fornication Vncleanness Inordinate affection and evil concupiscence is a Commentary upon that Commandmandment Thou shalt not commit Adultery I might instance in the rest to shew that the Commands of God are exceeding broad and extend not onely to the whole Conversation but even to the very thoughts and affections there is not one Member of our Bodies but is under a Law to be employed as an Instrument of Righteousness unto Holiness Rom. 6. 19. There is no power of our Souls but God requires it should be subject to him and exercised for him The Law is so pure and Spiritual that it cannot allow of a wicked thought of a carnal desire of a bad intent or design All this Conscience must be informed of that it may be the more faithful in charging us to endeavour after an universal Obedience and conformity of our whole man unto the will of God 3. There is a Light which may be stiled Evangelical The Light of the Gospel also serves to enlighten the Conscience 't is called by the Apostle the glorious Gospel of the blessed God 1 Tim. 1. 11. and from God the Author of it does flow its Authority to bind the Conscience to Obey it The Gospel as it contains Promises exceeding great and precious so also Precepts which are so suited unto our present state as that by the power of the special Grace of God which is vouchsafed to us we are able to Obey So that though the Law is weak through the Flesh and we are not able to keep it and obtain Life by that means yet the Gospel does abate of the Laws rigour and if we believe in Jesus and are holy in sincerity notwithstanding we fall short of absolute perfection our Grace being true shall through Christ be accepted and rewarded 'T is well that Conscience is to be directed by the Light of the Gospel for the Law (e) Nihil gravius nihil miserius conscientiâ territâ lege Dei conspectu peccatorum Luther Tom. 4. in Psal 128. considered in it self and not in the hand of a Mediator can discover nothing to the Conscience of a Transgressor but matter of horror and desperation For the Law being broken Life is lost and the curse is due nay every transgression has power sufficient to lay us under the curse Gal. 3. 10. Cursed is every one that continueth not in all things which are written in the Book of the Law to do them and having thundered out the curse the Law leaves a Man under it and does not tell him of any Remedy But now the Gospel commands Repentance which the Law allows not of and encourages to Repentance by assuring us if we Repent we shall not perish but our sins shall be
second Conscience its acting would be insignificant it would be little or not at all heeded nay it self would become dull and heedless 2. The Spirits motions do differ from the impulses of Conscience Where the Spirit of the Lord does move more immediately his motions are with greater power and with greater Liberty The ungodly themselves are not altogether strangers unto the Power of the Spirit How doth it check them and restrain them and dam up the stream of Corruption for a season as long as 't is put forth but chiefly this power is apparent in them that are effectually called The Spirit impelling them to come to God does bring them quite home his impulse shall fetch them out of the farthest Country and bring them to their Fathers house Where the Spirit of the Lord is there is power and where the Spirit of the Lord is there is Liberty 2 Cor. 3. 17. The Spirit not only moves us to obey but also enlarges our hearts that we may run the way of the Lords commandments 3. The Spirits Convictions differ from the Accusations of Conscience as the Cause and Effect as the Antecedent and the Consequent The Spirit first sets sin in order before our eyes and then Conscience does accuse and reproach us because of it And where the Spirit does by a more immediate operation give a sight of sin and bring it to remembrance Oh how is the heart affected What self-abhorrency and abasement what Sorrow and Shame what Knocking of the Breast and Smiting upon the Thigh is there Surely sayes Ephraim after I was turned I repented and after I was instructed I smote upon my Thigh I was ashamed yea even confounded because I did bear the reproach of my Youth Jer. 31. 19. Now 't was the Spirit that did thus instruct and turn him Thus Ezek 36. 27. I will put my Spirit within you And it follows ver 31. Then shall ye remember your evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations 4. The Spirits witness concerning our adoption differs from the witness of our own Spirits from the testimony of our own Consciences The Apostle speaks very plainly of a twofold witness that of Our Spirits and that of Gods Spirit Rom 8. 16. The Spirit it self beareth witness with out Spirits that we are the children of God This witness of the Spirit does not lye onely in his declaring in the Scriptures what kind of Persons are the children of God but he also helps Believers to see that they are such kind of persons and then enables them to draw the conclusion that they are Children and Heirs Heirs of God and Joint-heirs with Christ unto the incorruptible and undefiled inheritance Now the difference between the witnesse of the Spirit and that of Conscience touching our adoption is in these particulars 1. The Spirits witness is more clear Consciences more conjectural As we see things ten thousand time more plainly by the Light of the Sun than by a dim Lamp that burns by us and yet by that Lamp we may see something 2. The Spirits witness causes greater Boldness and Confidence than that of Conscience When the Spirit of Adoption is sent into the heart it makes Believers to come with Boldness to the Throne of Grace and to cry Abba Father that is Father Father the word is doubled to shew with what confidence the Spirit makes it to be spoken Gal. 4. 6. Then they draw nigh with high Hopes and raised Expectations that their Father will deal bountifully give liberally and though they open their mouths never so wide that yet they shall be filled with his fulness 3. The Spirits testimony is more firm and not so easily questioned that of Conscience is more apt to be cavill'd at by Satan If I see a thing plainly in the day time I know I see it and though many should question whether I saw or no yet I make no question nay though some distracted persons that are kept in darkness and chains should say they see when they don't yet I know I see when I do The Spirits testimony does make things thus clear And the objections of the Accuser of the Brethren 't is evident they are but cavils Thus says the Apostle We have known and believed the love that God hath to us 1 Joh. 4. 16. But the testimony of Conscience Satan will be more bold to question and will start an hundred things whereby a weaker Faith may be puzled and the heart still kept under doubts and fears 4. The Spirits testimony produces joy that of Conscience at best onely a calmness and tranquillity I confesse the Apostle sayes the testimony of Conscience was his rejoycing but you must know that he had also received the witness and earnest of the Spirit so that he had more than Consciences bare testimony The joy that the Spirit creates by his assuring Believers of their adoption is unspeakable and full of glory 'T is such as no Tongue can utter and no Heart can conceive it but such as have had a taste and experience of it 'T is not meerly a negative thing or freedom from trouble but positive and carries with it such a delight as is not to be found in the highest sensuality The Malefactor is at peace when he receives a pardon but if he be not only pardoned but Preferred this causes joy The Spirit lets the Soul see 't is pardoned and preferr'd to be a Child of God an Heir of Glory and gives a taste how Gracious the Lord is this causes not only peace but joy and triumph of Spirit in the God of Salvation I come now to the third thing I proposed to give you the reasons why it should be every ones great care to have good Conscience 1. We can have no Communion with God without a good Conscience unless our Hearts are sprinkled from an evil Conscience we cannot draw nigh to him neither will he draw nigh to us Though we say with never so great confidence that we have Fellowship with God if Conscience knows that we walk in darknesse and we allow our selves in the works of darkness the Holy Ghost gives us the lye to our face and we do not the Truth 1 John 1. 6. There cannot be a question asked of greater importance than this wherein does mans happinesse lye and the truest answer unto this question is Mans felicity does lye in Fellowship with God Therefore the happinesse of the triumphant Saints is so full because they are admitted unto so near Communion with God Therefore the Misery of the damned is so great because they are banished from the Lords presence and despair of ever coming neer to him or enjoying of him And therefore the happiness of militant Saints is imperfect because the remainders of sin in them do hinder them from enjoying so much of God as otherwise they might enjoy But where Conscience is evil there is
urge unto those Duties which the Lord requires The design of this Book is that Thou mayst be more fully enlightned that thou mayst be more pure and peaceable that those wounds which Sin has made in thee may be healed and that wounds which are so intolerable may for the future be prevented and above all that thou mayst not be forced to torture Thy self and any Reader for ever in another World O Conscience next unto the Spirits gracious and powerfull Concurrence which with my whole Soul I do implore the Success of this Treatise will very much depend upon Thy Faithfulness in doing of thy Office Bid the Reader mind what he reads apply to himself what he minds practice what he applyes and having begun to practise never grow weary of well-doing Tell him 't is not enough to profess Religion nor to (c) Nos qui non habitu sapientiam sed mente praeferimus non magna eloquimur sed vivimus Minut. Foel pag. mihi 94. talk at a great rate nor to be highly esteemed among men (d) Quid mihi prodest si me continuis laudibus totus mundus attollat Non malam Conscientiam sanat praeconium laudantis nec bonam vulner at conviciantis opprobrium Augustin To. 7. l. 3. contra Lit. Petilian Donatist pag. mihi 168. for Godliness as long as God and Thou do know that his Heart is not upright and sincere Now that the Readers Conscience may be better his Heart better his Conversation better and more to the Honour of God and Credit of Christianity and that it may be best of all with him at Death and Judgement is and shall be the Prayer of Nathanael Vincent THE CONTENTS THE Text divided and opened Page 3 Six Doctrines raised 4 Doct. 1. There is a Conscience in Man ibid. This proved first by the Light of Nature 5 Secondly by Scripture-Arguments 9 Thirdly 't is evident by Experience 12 The Reason of the Name Conscience 25 Several Descriptions of Conscience out of Origen Aquinas c. 29 Conscience defined 31 Conscience is a Power in the Soul of Man ibid. Conscience implies some Knowledge of the Will of God 32 A Three-fold Light whereby Conscience is directed ibid. Conscience urges a complyance with the Will of God 37 Conscience bears witness 40 This Witness is an Accusation upon doing evil 42 Six things observable concerning the Accusations of Conscience ibid. This witness of Conscience is an Apology upon wel-doing p. 46. 'T is the Office of Conscience to Judge 48. It passes a sentence of absolution ibid. And of condemnation 49. Six reasons why God has placed a Conscience in Man 54. Vse 1. Of Information Eight weighty Truths inferred from this Doctrine 59 Vse 2. Be excited to blesse God for giving such a power as Conscience this urged by several arguments 63 Conscience of all other Powers does struggle most to prevent mens ruine 65. Vse 3. Of Encouragement to Ministers Conscience sides with them 67 Vse 4. Think not you shall ever be able to extirpate Conscience 68 Vse 5. Be exhorted to heed Conscience 69 Motives to perswade unto this 70 Doct. 2. To have a good Conscience should be every one 's greatest care 73 Several things premised that we may the better understand in what sence Conscience since the fall may be said to be good 74 1. The goodness of Conscience lies in its illumination and being rightly informed 81 What kind of knowledge the knowledge of a good Conscience is 82 Of an erring Conscience and how far it bindes 83 Of a dubious Conscience 85 Of a scrupulous Conscience 86 The way to have Conscience well informed 88 2. The goodness of Conscience lies in the due exercise of its authority and power 92 The Power and Authority of Conscience is of great extent pag. 92 Directions given how this power of Conscience may be put forth 97 3. The Goodness of Conscience lies in its be wakefull and attentive 100 How Conscience may be made attentive 104. 4. The Goodness of Conscience lies in its tenderness 105 The properties and signs of a tender Conscience 106 How Conscience may be made tender 111 5. The Goodness of Conscience lies in its faithfulnesse in witness bearing 119 The way to have Conscience faithful in its testimony 122 6. The goodness of Conscience lies in its purity ibid. The characters of a pure Conscience ibid How Conscience may be made pure 127 7. The goodness of Conscience lies in the calmness and peace of it 131 True peace of Conscience set forth 132 How this peace may be attained 137 8. The goodness of Conscience lies in its being void of offence 142 Directions to prevent taking offence 144 Directions to prevent giving offence 145 Wherein the acts of a good Conscience and the acts of the Spirit of God are to be distinguished 147 Eight reasons why it should be every ones care to have a good Conscience 152 Vse 1. Of Reproof which is directed 160 1. To those whose Conscience are ignorant 161 2. To those whose Consciences are large 164 3. To those whose Consciences are at peace but that peace has no solid ground 166 Ten signs of a false peace of Conscience 167 How unreasonable to give way to this false peace p. 176 4. They are to be reproved who offer violence to their Consciences 181 Of a Seared Conscience ibid. Of a Despairing Conscience and the torture of it in five particulars 183 5. They are to be reproved who go about to wound and to ensnare the Consciences of others 186 Vse 2. Of Direction 1. How secure Consciences may be awakened 189 2. How awakened and troubled Consciences may be comforted 202 Several Mistakes about trouble of Conscience ibid. Six sorts of trouble which are not right 203 Eight differences between MELANCHOLY and trouble of Conscience 207 Right trouble of Conscience described in eleven particulars 213 Ten grounds of Consolation proposed for the comforting of troubled Consciences 226 Objections of those under trouble of Conscience 1. Concerning the greatness of Sin answered 251 2. 'T is too late to come to Christ answered ibid. 3. They fear they are judicially hardened answer'd 254 4. They are not able to come to Christ answer'd 255 5. They have backsliden after Illumination answered 257 6. They do all for fear of Hell answered 258 Vse 3. Of Exhortation Let it be your care to have a good Conscience this backed with eight arguments 260 Vse 4. Of Advice to them that have a good Conscience Be thankfull for this unspeakable Gift 270 Compassionate them that are without it 272 Keep a good Conscience p. 274 Several Directions how to keep a good Conscience ibid. 275 276. Be not acted onely by Conscience but let Love constrain you to Obedience 276 Doct. 3. A good Conscience will make men set themselves as before God continually 277 We are alwayes before God 278 How we are to look upon God when we set our selves before him 279 What 't is to set our selves
earnestly beheld the Council 6. Those who are truly Conscientious love their adversaries and wish them no worse then if they were their brethren Paul said Men and Brethren Doct. 1. God has placed a Conscience in Man Such a thing as Conscience is supposed in the Text else 't were not capable of being good or bad To have a Conscience is common to all though to have a good one as the Apostle had is very rare In the handling of this Doctrine I shall undertake three things First I shall prove that there is a Conscience in Man Secondly I shall tell you what this Conscience is Thirdly I shall assign the Reasons why the Lord hath given unto Man a Conscience After these three things are dispatched will follow the Application 1. In the first place I am to prove That there is a Conscience in Man There is great need that this should be made evident because (c) Ita in multorum animis extincta est conscientia ut licet interdum tacitos ejusdem stimulos sentiant tamen quae de eâ audiant pro ludibrio habeant ac si figmentum somnium inane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esset Conscientia Baldwinus De Conscientiâ lib. 1. cap. 1. many regard Conscience no more then if it were a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer Bug-bear to fright those who are timorous then if it were a dream or phancy But as the reason why the fool sayes in his Heart there is no God Ps 14. 1. t is not because there is no God indeed but because being afraid of God he wishes there were none at all So the true cause why stupid sinners say there is no such thing as Conscience is this Conscience does accuse and reproach and disquiet them and they first wishing there were no such thing employ their corrupt reason to argue against it But I shall prove that there is really a Conscience in Man three wayes First By the Light of Nature Secondly By Scripture And lastly By Experience 1. That there is such a thing as Conscience is evident By the Light of Nature Though there is a further light which shines from the Word of God yet the light of Nature is much to be regarded for those Truths are of very great importance and use that by this light are made manifest (d) Praemisit Deus Naturam Magistrum submissurus propheliam ut facilius credas prophetiae discipulus naturae Tertul. The light of Nature informs us of an eternal Power and God-Head Rom. 1. 20. The same light also tells us of a Conscience which is ever with us always observes us and unto whose Power and Authority we ought to submit our solves The Apostle speaks fully to this purpose Rom. 2. 14. 15. The Gentiles which have not the Law are a Law unto themselves which shew the work of the Law written in their Hearts their Conscience also bearing them Witnesse and their Thoughts the mean while accusing or else excusing one another 1. There is a Law written in the Hearts of the Gentiles They were not altogether unacquainted with the duties of the first Table but knew that as there is a God so this God is to be loved pleased praised served and that there should be a trusting in him that he should be Worshipped with a pure mind 'T was the saying of Cato (e) Si Deus est animus nobis ut carmina dicunt Hic tibi praecipuè sit purâ mente colendus Cato De moribus lib. 1. dist 1. If God be a Spirit then with a pure mind chiefly he is to be Worshipped But as to the second Table of the Law they were more fully instructed concerning the duties therein required They knew that Parents were to be honoured that Murther was to be abhorred that Adultery was not to be committed that Theft was a sin to be avoided that they were not to bear false Witness against others nor to Covet what belonged to them Now by this Law in their Hearts the Consciences of the Heathens were informed and obliged and hereby they were able to discern the difference between Good and Evil. Seneca sayes that (f) Scias subesse animis etiam ad pessima abductis boni sensum nec ignorariturpe sed negligi Sen. Epist 97. there is a sense of good even in those minds that are carried away unto the Commission of the greatest Evils neither are they ignorant what is abominable but neglect what they understand 2. The Consciences of the Heathens did bear them witnesse in this respect the Lord may be said not to have left himself without a witness even in them to whom his written Word never came The Gentiles took notice of something within themselves which as it did urge them to what was good and endeavoured to restrain them from evil so it took notice of all they did and was ready to witness for them or against them according as the Law written in their Hearts was observed or transgressed 'T is a notable injunction of Pythagoras g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. Aur. Cor. Above all others reverence thy self that is chiefly regard Conscience the witness within thee and be afraid and ashamed to do any thing before this witnesse which may be matter of just accusation against thee 3. The Thoughts of the Gentiles did accuse them upon their doing Evil. These accusations were accompanied with great Torment and this torment was the more tormenting because Conscience could not be avoided but guilty sinners were forced to hear the disquieting reproaches of it The Fable concerning Tityus who after he attempted to Ravish Latona was adjudged to have a Vulture to feed upon his Liver which grew with the Moon and consequently was still the Vultures food (*) Natal Com. lib. c. 19. did signifie the gripings of a guilty Conscience for sin which are incessant The Furies which the Poets talk of are the torments of an accusing Conscience and such kind of punishments are a great deal worse than the severest judge on Earth is able to inflict Juvenal Satyr 13. speaks notably to this purpose Cur tamen hos tu Evasisse putes quos diri conscia facti Mens habet attonitos et sur do verbere caedit Occultum quatiente animo tortore flagellum Poena autem vehemens et multo suaevor illis Quas et Caeditius gravis invenit aut Rhadamanthus Nocte diéque suum gestare in pectore testem Which verses may be thus translated into English But think'st thou he escapes whose conscience makes Whips that unheard his guilty Soul still shakes The Judge Caeditius cannot here invent Nor Rhadamant in Hell a punishment To equal his that 's day and night opprest Bearing about his Witness in his brest 4. The Thoughts of the Gentiles did excuse them upon well doing They found a great satisfaction in going according to the dictates of their own Consciences and this tended very much to their support (h) Conscientia rectae
voluntatis maxima consolatio rerum incommodarum Cicero under the greatest calamities that befell them their sleep was sweet and so were their enjoyments nay Adversity it self was sweetned when Conscience gave them its approbation Tully speaks excellently (i) Illud vero est hominis magni sapientis libidinem odium invidiam metum cupiditatesque omnes amovere maximéque aestimare conscientiam mentis suae quam ab Diis immortalibus accepimus quae à nobis divelli non potest Quae si optimorum consiliorum atque factorum testis inomni vit â nobis erit sine ullo metu summâ cum honestate vivemus Cicer. Orat. pro A. Cluentio That is the part of one that would be Great and Wise to put away Lust and Hatred and Envy and Fear and all carnal Affections and most of all to mind his Conscience This we have received from God this cannot be separated from us And if this be a witnesse to us that we follow and practise the best Counsel our Life will be without Fear and with the greatest Honesty You see what contentment and peace did ensue when the Heathens made it their care not to go contrary to the light in their own minds And though I dare not affirm because Conscience did excuse them that God did justifie them for there is no way of being justified before God that is revealed to us but by Faith in our Lord Jesus yet 't is not at all disagreeable to Truth to say that the satisfaction which they had was some reward of their well-doing and a very great encouragement thereunto Thus it appears by the light of Nature that there is a Conscience in Man 2. This Truth is more fully evident by Scripture This Book of Scripture has no Errour in it 't is given by inspiration of God who as he cannot be deceived himself so he cannot lye unto others Titus 1. 2. Now if you hearken to the Scripture that there is a Conscience may be proved many wayes 1. Conscience is often expresly spoken of The Lord who made Man and who perfectly knowes what is in Man tells us of such a thing as Conscience Not onely in the Text is Conscience mentioned but in divers other places Heb. 9. 9. Which was a figure speaking of the Tabernacle for the time then present in which were offered both Gifts and Sacrifices for Sins which could not make him that did the Service perfect as pertaining to the Conscience The Conscience of Man could not be purified or purged by the Legal Sacrifices but all these were typical of that Sacrifice which Christ offered up of himself unto God which alone can purge the Conscience from dead Works Heb. 9. 14. So also 2 Cor. 4. 2. We have renounced the hidden things of dishonesty not walking in craftyness nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans Conscience in the sight of God We are to speak unto Conscience to commend our selves unto Conscience how could this be were there not a Conscience 2. That work of the Spirit called Conviction proves a Conscience When the Spirit comes to work upon any he first convinces them of Sin and afterwards of Righteousness Joh. 16. 8. he first shewes by what they are fallen and then how they may be raised and recovered But Conscience is that which is the Subject of this Conviction When Christ said unto the Scribes and Pharisees who brought an Adulteress before him He that is without Sin among you let him first cast a Stone at her 't is said when they heard it being convicted by their own Conscience (k) Apparet hic quanta vis est malae Conscientiae Quum impii isti hypocritae Christum suis cavillis eludere in animo haberent simul tamen ac eorum conscientias unâ voce pungit perculsi diffugiunt hoc malleo frangenda est hypocritarum superbia Calv. in Johan they went out one by one beginning at the eldest even unto the last Joh. 8. 7 9. When the Law came with power upon the Apostle and 't was interpreted and the extent of it shewed by the Spirit Sin revived and he died Rom. 7. 9. that is his Conscience was awakened to take notice of Sin and he perceived that he was a dead condemned man by Law and that there was no way to be delivered without a Mediator In conviction the Conscience is struck at there is the alarum heard which causes such Terrour and Confusion and if there were no Conscience there could be no Conviction 3. Sinning against Conscience hightens transgerssion but this supposes a Conscience to be sinned against Our Lord sayes plainly He that knowes his Masters will and goes against the Light of his Conscience prepares not himself nor does according to the will of his Lord he shall be beaten with many stripes Luk. 12. 47. When sinners do not like to retain God in their knowledge when they are troubled because Conscience puts them in mind that the Lord observes them when they imprison as it were the Truth in Unrighteousness and stifle the Light that stirs in them because they love the works of Darkness this is to sin with an high hand and will add much both unto Guilt and Punishment 4. Several Duties which are injoyned and urged in Scripture suppose a Conscience in us because Conscience is a Principal agent in the performance of them We are commanded to search and try our wayes that we may turn unto the Lord our God Lam. 3. 40. but 't is the work of Conscience thus to call us to an account and to examine how our Actions and that Rule which is given us have agreed together VVe are commanded to try and prove our selves whether we be in the Faith whether Christ be in us yea or no 2 Cor 13. 5. Now 't is Conscience which takes notice of the Characters of true and unfeigned Faith which the holy Ghost has given 't is Conscience also which applies these Characters and then drawes the conclusion either that we are not believers if our Faith be dead and we onely name the name of Christ but have no will to depart from iniquity or that we are Believers if our Faith purifie our hearts if it work by love if it overcome the world so that all things are counted loss that we may win Christ who is truly precious Finally we are commanded to judge our selves that we may not be condemned with the world 1 Cor. 11. 31 32. But this judging is an act of Conscience And truly it Judges under God and by his Authority and therefore its Judgement is the more to be minded 5. All men in Scripture are divided into good and bad and in both there is a Conscience The Apostle tells us that in the defiled and unbelieving there is a Conscience though a polluted one Tit. 1. 15. and though for a while it may seem to be asleep though it may
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
persons Conscience has no more reason to fear the greatest than the poorest Can the greatest man punish his Conscience for being plain with him He may indeed wound it more and more but this will in the end onely increase his own smart and anguish Prophets and Ministers have not accesse unto some nor an opportunity to tell them of their misdoings and if they have and do discharge their duty they may suffer for it John the Baptist was sent to Prison for reproving Herod and afterwards his life was taken away But though Herod was no more troubled and rebuked by John yet his own Conscience does fearlesly and impartially deal with him and therefore when he heard of the fame of Jesus he cries out John is risen from the Dead which shews that his Conscience flew in his face about him 3. Conscience accuses of high matters of such crimes the least of which deserves damnation There is nothing which Conscience does accuse of but sin and sin is the Transgression of a Law and that Law is the Law of God and this God is an infinite Majesty and therefore sin does merit an infinite punishment Though Papists call some sins venial and make but light of them yet a serious Conscience looks upon every sin as justly deserving Eternal condemnation the Apostle speaks indefinitely concerning sin without excepting any The Wages of Sin is Death Rom. 6. ult and by Death he means Eternal Death for 't is opposed unto the gift of God which is Eternal Life by Jesus Christ our Lord. Among Men there are indeed some petty faults which a Malefactor is not so afraid when accused of but how pale does he look when Felony or Murther or Treason is laid to his charge alas the Gallows the Gibbet Hanging Drawing Quartering he now fears Conscience brings in an indictement against the sinner for nothing but what is damnable for every sin against the great God is so in its own Nature And if every sin makes the Soul liable to the vengeance of Eternal fire how may the sinner be amazed when all his iniquities are set in order before him 4. Conscience accuses a man to himself Luther tells us concerning a certain Cardinal that was wont to say Conscientia est mala bestia quae facit hominem stare contra seipsum Conscience is an evil Beast for it makes a man to stand against himself When Conscience is our accuser our accuser is within us and we can go no where without this accuser A man by this means becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-punisher These self accusations do break a mans spirit they imbitter all Temporal comforts and Oh! how bitter then do they make affliction 5. Conscience in its accusations lets us understand that God understands better then it self what it layes to our charge The Apostle tells us that God is greater than our Hearts and knows all things 1 John 3 20. This Text plainly informs us that God knows by us more than we know Many sins slip out of Our memories but none out of Gods Hos 7. 2. They consider not in their Hearts that I remember all their wickedness now their own doings have beset them round they are all before my face When Conscience is awakened and we are beset round with our own doings this causes the perplexity that they are all before Gods face he remembers all though we are not able to number half of them Moses cryes out We are consumed by thine anger by thy wrath are we troubled Thou hast set our inquities before thee our secret sins in the light of thy Countenance Psal 90. 7. 8. 6. Conscience is many times incessant and not to be silenced in its accusations Augustine (h) Qui malas habent uxores domus suas intrare nolunt ad forum exeunt gaudent coepit hora esse quâ intraturi sunt ad domum suam contristantur Intraturi sunt ad taedia ad murmura ad amaritudines ad eversiones Si ergo miseri sunt qui cùm redeunt ad parietes suos timent quantò miseriores qui ad conscientiam redire nolunt ne litibus peccatorum evertantur Vt possis libens redire ad cor tuum illud munda Aufer cupiditatem sordes aufer labem avaritiae malas cogitationes odia non dico adversus amicum sed etiam adversus inimicum aufer ista omnia Intra cor tuum gaudebis Aug. in Enarrat in Psal 33. pag. mihi 237 238. compares a clamorous Conscience to a brawling Woman whose Tongue being set on fire of Hell never lies still but is continually shooting forth bitter words Now Solomon tells us 'T is better to dwell in the corner of a house top than with such a Woman in a wide house Prov. 25. 24. nay 'T is better to dwell in the Wilderness than with a contentious and angry Woman Prov. 21. 19. But how much more intolerable are the reproaches of an enraged Conscience Flashes of Hell fire do issue as it were out of the mouth of it it is continually bringing guilt unto remembrance and speaking of those Flames unto which this guilt does render the Soul that sins obnoxious and liable Thus the witness of Conscience is an accusation upon doing evil and such an accusation as may very much be dreaded 2. The witnesse of Conscience is an Apology upon doing well It will bear witnesse for those that are sincere when they walk before God in Truth and with a perfect Heart It must indeed be granted that in many things all even the very best do offend Jam. 3. 2. But conscience takes notice of the bent and desire of the Soul to please the Lord and how burthensome and bewailed infirmities are Conscience will excuse and defend if there be a will to do good though evil at the same time be present as it was with the Apostle himself Rom. 7. 21. Conscience having looked into the Gospel understands that God does not deal with Believers according to the terms of the Covenant of Works which had a promise of Life only upon condition of perfect obedience but Death was threatned upon the least transgression No no they are not now under the Law but under Grace and in the new Covenant sincerity is accounted and accepted as our perfection before God through Christ Jesus Now Consciences excusing or defending is of great force and weight 'T is not to be checkt by the reproaches of men nor by the accuser of the Brethren 1. Conscience excusing us is not to be checkt by the reproaches of Men. How eager as I hinted before were Jobs friends in their censures and accusations They thought his Religion was but a meer shew and that he had used the Form of Godliness onely as a cover for his wickedness and injustice Heark how he speaks to them Job 19. 2 3. How long will ye vex my Soul and break me in pieces with words these ten times have ye reproached me you are not ashamed
of continuance and obstinacy in sin But if the unbeliever will believe in Jesus and the impenitent will mourn for their Iniquities and turn from them to God then they shall no longer be under condemnation but as sin hath Reigned unto Death so shall Grace Reign through Righteousness unto eternal Life by Jesus Christ our Lord Rom. 5. 21. I have told you how the Office of Conscience is to Judge that is to acquit or condemn Now there are four things that come under this Judgment of Conscience Our Actions our Communication our Thoughts and Affections our Estate to God-ward 1. Conscience judges of our Actions and Conversation and if our Conversation be such as becomes the Gospel if we shine as lights in the midst of a crooked and perverse Generation then it says Well done But if we profess to know God and in Works deny him being abominable and disobedient and to every good work Reprobate Conscience condemns such doings and says many times in plain terms that our profession is but meer Mockery 2. Conscience judges of our Communication though words are commonly called wind yet Conscience does not make light of them It does approve of Holy and Edifying Discourse when out of the abundance of the Word of God in the heart the mouth speaketh that which is good and which may administer grace unto the hearers For when they that feared the Lord spake often one to another the Lord hearkned and heard it and a Book of remembrance was written before him for them that feared the Lord and that thought upon his Name Mal. 3. 16. But Conscience does condemn corrupt communication especially where the Tongue shews it self an unruly evil full of deadly poyson by that filthy talking lying swearing cursing backbiting which proceed out of the mouth And it does not stick to say The Tongue being not bridled all Religion is but vain James 1. 27. 3. Conscience judges of our Thoughts and Affections these as they ought to be agreeable to Rule so they come under censure The Law is so large that it reaches to our very Thoughts The wicked man is to forsake his thoughts as well as ways else he cannot be a sincere Convert nor obtain Mercy Isa 55. 7. Conscience here is very prying because these internal Acts these thoughts and desires and designs do very much discover what the heart is If wicked thoughts which are all vain and unprofitable and likewise hurtful are suffered to lodge in the heart and are delightful and welcome Guests to it 't is a sign the heart is unrenewed but if these thoughts when they arise in the heart are a burthen are conflicted with and help is implored against them that God himself would shew his power and bring them into Captivity this speaks the heart sanctified If there be a will and desire in the heart to sin though want of Opportunity or fear of Disgrace hinder the Act Conscience will condemn this as a transgression of the Law which does require inward Rectitude as well as outward Righteousness And on the other hand if there be a sincere desire and purpose to obey the Lord Conscience judges this to be Obedience because God is pleased to account it so Abraham is said by Faith to have Offered up his Son Isaac nay 't is twice said that he Offered him up Heb. 11. 17. when he onely had a purpose to have done it 4. Conscience does judge concerning our State to God-wà rd Whether we are or are not reconciled to him If we Live and walk after the Flesh if our main care is to provide for the Flesh and we account it our greatest happiness to fulfill the lusts of it and we are resolved to please our Flesh though God be never so much Angred truly Conscience may then judge our state to be bad But if we walk not after the Flesh but after the Spirit if our hearts are renewed by the Spirit and in our lives we are led by him then Conscience may judge us to be in Christ and that there is therefore no condemnation to us Rom. 8. 1. I must here Observe that Conscience may condemn a particular Act when the Estate is not condemned David's carriage towards Vriah was very foul yet his state was not altered from Grace to Nature Asa his trusting in an Arm of Flesh and imprisoning the Prophet that rebuked him were Acts to be condemned yet his State was good and 't is said of him that his heart was perfect with God all his days 2 Chron. 15. 17. compared with Chap. 16. 2 3. 10. But if the state be bad all particular Acts must needs be bad also If the Tree be corrupt the Fruit will be like it for though Conscience may approve of some thing done by a man in a Natural state as being good for the Matter of it yet if it Judge aright it must condemn it as evil in regard of the Manner Thus have I at large explained the Definition which I gave of Conscience That it is a Power of the Soul in Man whereby we understanding the will of God are impelled to comply with it and do bear witness concerning our selves and Actions and accordingly Judge that is acquit or condemn our selves In the third place I am to assign the Reasons why the Lord has given unto Man a Conscience The Reasons are three 1. Conscience is given unto Man that it may be a remembrancer to put him in mind of God To remember God is mans great Duty he cannot begin too soon to do this therefore says Solomon Remember now thy Creator in the days of thy Youth Eccles 12. 1. and after we have begun we must hold on for there can never be any good reason why the Lord should be forgotten How many Millions of things are there which are appointed to put us in mind of God The invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his eternal Power and God-head Rom. 1. 20. The Sun the Moon and all those thousands of shining Stars that our Eyes behold in the Firmament the Fowls that fly in the Air the Beasts of the Earth the great Sea and the Creatures that pass through the paths of it the Trees the Plants and Flowers that grow in the Field are all as so many remembrancers to bring God to the thoughts of the Children of Men so that they are without excuse if they forget him But besides all these there is a Monitor within something in their own Breasts and that 's Conscience which will be telling them of God which will be telling them of his Power and Presence and that which Conscience does inferr from hence is this Let all the Earth fear the Lord let all the Inhabitants of the World stand it awe of him Psal 33. 8. Conscience does Comment upon the Creatures How glorious is that God who made all these and he that made can also destroy and therefore
his Anger is to be dreaded He Rules and Governs the World He forms the Light and create◠Darkness he makes Peace and creates Evil and therefore surely 't is wisdom to please him and the height of madness to provoke him 2. Conscience is given to Man that it may put him in mind of his own great Interest and concern which is to secure his Soul and to provide for Eternity 'T is not without reason that the Natural Man is called flesh in Scripture Gen. 6. 3. The flesh does so prevail against the Soul as to take up his whole time and care His great enquiries are What shall I eat what shall I drink and wherewithall shall I be cloathed Mat. 6. 31. And thus he would live as if he had no Soul to save or lose if Conscience did not put him in mind of that precious Jewel which he is intrusted with and bring to his remembrance that of our Lord Jesus Mat. 16. 26. What is a Man profited if he shall gain the whole World and lose his own Soul Or what shall a Man give in exchange for his Soul Conscience tells us of a Soul which is of greatest value and which is in greatest danger It calls a Man a Fool for saying Soul take thine ease eat drink and be merry thou hast Goods laid up for many Years Sumptuous Fare cannot satisfie the Souls hunger the most delicious Wines cannot quench the Souls thirst nor purple and fine Linnen cover the Souls Nakedness These things onely gratifie the senses but some thing that 's higher and more durable must be lookt after that may be a proper and sutable good unto the Soul of Man which is of a Spiritual and Immortal Nature and if you ask what that is I Answer the Eternal and All-sufficient God (k) Magnus es Domine laudabilis valde magna virtus tua sapientiae tuae non est numerus Tu excitas ut laudare te delectet quia fecisti nos ad te inquietum est cor nostrum donec requiescet in te Augustin Confes l. 1. c. 1. 3. Conscience is given to Man that it may tell him of his Duty and urge him to the performance of it Such is the corruption of Mans Nature that he hates Instruction and is apt to cast the Law of God behind his back Psal 50. 17. but Conscience observes what that Law requires and sayes 't is Holy just and good and therefore does protest against the Transgressing of it Conscience tells us that God is a better master than sin and Satan He rewards his Servants with Life and Joy but They theirs with Eternal Death and VVoe The Apostle speaks of all men even the Heathens that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The work of the Law written in their Hearts Rom. 2. 15. The Consciences of Men are the Tables where the Laws of God are written and Conscience is continually opening these Tables and commanding men to read and do their duty I grant indeed that there is a writing of the Law in the Heart which is promised in the new Covenant which all men have not but is peculiar to Believers and when this promise is made good to any not only are their minds enlightned but their hearts changed there is a sutablenesse between their renewed wills and the Laws of God so that now they are desirous to keep them as before they were violently bent to break them But the writing of the Law in the Conscience is commune and Conscience understands this Law that it may presse obedience to it 4. Conscience is given to man that it may warn and caution him against the Tempter It is as it were the Watchman which gives notice of this Enemies approach Of all the powers of the Soul the Devil does least like this for it does most withstand him When Satan promises great matters to those whom he tempts Conscience sayes that a Lyar is not to be believed Either he will not give what he promises or if he does what he gives had better not be given because 't is given to the sinners hurt ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gifts of Enemies are no gifts at all or worse then none When Satan pretends to aim never so much at our advantage or advancement or delight Conscience sees the Snake in the Grass and tells that the Devil is a Murtherer and in every temptation is carrying on a murtherous design against us When Satan comes with the sweet cup of sinful pleasures Conscience sayes Drink not for there is rank poyson in it When Satan transforms himself into a Friend and seems to consult our safety and ease and gain Conscience cryes out Take heed a Murtherer is neer you and therefore yield not to him give him no admission 5. Conscience is given unto Man that it may give Testimony to the Word of God and side with it against all carnal reasonings Affections Our Lord Jesus had to do with Hearers which were captious which were still ready to start their frivolous objections against himself and against his Doctrine as when he said if I be lifted up from the Earth that is Crucified I will draw all men to me they presently object Christ abideth for ever and how then can he be lifted up Joh. 12. 32. 34. Now he does not answer directly to their objection but applies himself to their Consciences and tells them 't was but a little while that the light was to be with them and therefore says he Walk while ye have the Light lest Darkness come upon you for he that walketh in Darkness knoweth not whither he goeth v. 35. So the Apostle did commend himself to every mans Conscience in the sight of God and adds if our Gospel be hid 't is hid to them that are lost 2 Cor. 4. 2 3. Conscience is more ready to close with Truth the Affections hang off because Truth does thwart them while they remain carnal The Consciences of the Jewes many of them were convinced that Jesus Christ was the true Messiah but their Hearts were against following of him for they loved the Praise of men more than the Praise God Joh. 12. 42 43. When a corrupt will sayes concerning a precept This is an hard saying 't is too strict Conscience will confesse 't is just and good to be obeyed When a carnal mind phansies absurdities (l) Prodigiosus certe humani ingenii furor quòd injustitiae potius Deum insimulat quam ut se coarguat caecitatis Calv. in Epist ad Rom. c. 9. v. 14. in the mysteries of the Gospel and says how can these things be Conscience is modest and replies that God is True and mans understanding is shallow and therefore man is to believe what God speaks for certain though he cannot fully comprehend it 6. Conscience is given unto man that this may side with the Lord when he passes Judgment at the great approaching day This day is called a day of the Revelation
thoughts I judge you sayes Conscience at present but One greater infinitely greater then I will judge you hereafter all must stand before his bar Hark what Solomon sayes Eccles 12. 13 14. Let us hear the conclusion of the whole matter fear God and keep his Commandements for this is the whole of man for God shall bring every work into judgment with every secret thing whether it be good or whether it be evil When Paul reasoned of Righteousnesse Temperance and Judgment to come Faelix trembled for his Conscience was convinced his Conscience judged him and condemned him as guilty of unrighteousnesse and he fears that God would much more condemn him 8. Is there a Conscience in Man learn what 't is that lays some restraint upon the lusts of Men and hinders them from running into such excess of Riot as Nature would incline them to When once sinners get victory over their Consciences and become past feeling then they give themselves over to Lasciviousnesse to work all Wickednesse and Vncleanness with greediness Eph. 4. 19. If there were no such thing as Conscience among the Sons of Men though the World is very bad yet it would be ten thousand times worse than ' t is Earth would be more a-kin to Hell though 't is too much too near a-kin already Vse II. Be excited to bless the Lord that he has given unto man such a Power as Conscience (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Genesin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alas we know not how to value Priviledges the Word of God is an inestimable blessing but who is thankful for it Nay most had rather be without it Conscience also is of admirable Use but most are troubled at it as if 't were a thing sent on purpose to torment them before the time But by several Arguments I shall make it evident that you have great cause to be thankful that God has placed Consciences in you 1. Conscience is such a Power as scaped but in mans fall of any other Faculty The will of Man is full of enmity against God and therefore his heart is said to be deceitful above all things and desperately wicked who can know it Jer. 17. 9. But though there is no good or rectitude in the heart yet there is some Light remaining in the Conscience and though the heart be extreamly evil willing to deceive willing to be deceived yet the Conscience has some kind of tenderness and faithfulness left in it unless by long custome in sin it be made senseless and stupid I readily yield that Conscience is corrupted also in a great measure by the Fall the Apostle tells us that unbelievers mind and Conscience is defiled Titus 1. 15. There is a great deal of difference between the Conscience of Adam in the state of Innocence and the Conscience of a Natural Man Conscience is less acquainted with the will of God than it was It has not that Power and Authority to command Obedience that once it had it is prone especially in some things to be erroneous and mistaking to urge to sin instead of Duty it does not with such strength and vigour oppose temptation as it ought But yet still 't is a great Mercy that Conscience does so much as it does the light of it might have been totally extinguished and the Lord might have suffered us to have run full-speed in our wicked ways to Destruction without any Monitor within to check or controul us 2. Conscience takes part with God against sin and Satan 'T was the saying of an Heathen Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conscience is a God unto all Mortal Men the reason is because it sides with God and assents to the equity of his Commands It declaims against sin and calls the Devil an Enemy who tempts to the commission of it and calls the sinner a Fool and Mad-man for yielding it consents unto the Law of God that it is good and is not satisfied if God be displeased if his Law be transgressed Oh let 's be thankful for Conscience for by endeavouring to hinder our departing from God and our provoking him to Anger It does consult our Peace our Profit our Happiness and would have us lifted up above those slavish fears which are so great a torment to the Soul reflecting upon its evil doings (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philemon Comicus intra Poet. Minor pag. 523. 3. Conscience takes part with the Soul against the Flesh It cannot patiently endure that a vile Body should be onely minded and a precious Soul totally neglected How often does Conscience upbraid us with this That if our Bodies lack Food we are extreamly sollicitous to provide for them and prevent their starving but our Souls may want Spiritual food Days Moneths Years together and yet we are not concerned That if our Bodies want Cloathing we are ashamed to be seen and are not contented till we have gotten Raiment to cover their Nakedness But our Souls may be Naked Wretched and Miserable And this Nakedness is perceived by the Holy Eye of God yet we blush not nor apply our selves to Christ for the white Robe of his Righteousness to cover them Finally That if our Bodies are Distempered we send for a Physitian and are eager to be Cured But our Souls may Labour under many Spiritual Plagues as Hardness Pride Covetousness Concupiscence which Distempers if not healed will prove Mortal in the worst sence and yet Christ the Physitian of Souls is not valued neither do we cry to be healed but seem rather to be fond of our Maladies (r) Quae laedunt oculos festinas demere siquid Est animum dâ—ffers curandi tempus in annum Horat. Epist 2. ad Lollium Thus Conscience does reproach us to make us ashamed of our Folly and grow wiser Withall telling us that if our Souls miscarry our Bodies hereafter must be tormented which now we are so tender of but if our Souls are secured the Body will be safe in the same bottom 4. Conscience of all other Powers does struggle most to prevent our Ruine or rather when our other Powers are forward to promote our Destruction Conscience endeavours to hinder it Man is his own chief Enemy and has the greatest hand in his own undoing O Israel thou hast destroyed thy self Hos 13. 9. If you look into Scripture you will find how sinners are bent to transgress they will not be made clean all that is in them Conscience excepted joyns together to make them miserable Their eyes are full of Adultery and cannot cease from sin 2 Pet. 2. 14. Their Tongue is a fire a World of Iniquity that it defileth the whole Body and setteth on fire the course of Nature and is set on fire of Hell James 3. 6. Their Throat is an open Sepulchre the poyson of Aspes is under their lips Rom. 3. 13. They work Iniquity with both hands earnestly
and their Feet are swift in running to evil Their Wills are exceeding obstinate and perverse they are resolved to burn in Hell before they will turn from sin Why will ye die O house of Israel Ezek. 33. 11. They will not be perswaded to Repent though one should rise from the Dead and tell them of those unquenchable and furious Flames in which the damned are tormented Luke 16. ult Their Affections are strong and vehement for Sin and Vanity they love sin better than themselves and a vain perishing World before an infinitely better and enduring Substance Thus all in Man conspires unto his overthrow onely Conscience opposes and warns him of his danger and urges him not to be a Devil to himself nor in the worst sence to be a self-murtherer that is to say a Soul murtherer 5. You have reason to be thankful for Conscience for this helps to make the World habitable There would be no Living upon Earth if Conscience were altogether Banished Every Man as one says would be a Cain to his Brother an Amnon to his Sister an Absalom to his Father a Judas to his Master a Saul to himself if Conscience did not help to lay some restraint The goodness of God towards the World is to be admired in that he has given a Conscience among Men all things else would quickly run to Confusion Wickedness would grow high so as to become intolerable and Men would be nothing else but Plagues and Tormentors one to another Vse III. Here is great encouragement unto Ministers that there is a Conscience in Man The Lusts of Men are against us because we strike at them their Humours are against us unless we sinfully endeavour to comply and please them But their Consciences are for us and so much the more for us by how much more faithfully we discharge our Duty The sharpest rebukes Conscience will say are needful and will tell the sinner that he that hates Reproof is Brutish Prov. 12. 1. And when we denounce the most dreadful threatnings when sinners come home Conscience will denounce them over again and bid them to cast away those Transgressions which are threatned so terribly We read indeed of a Rebellious People Lying Children Children that would not hear the Law of the Lord they said to the Seers see not and to the Prophets Prophesie not to us right things speak unto us smooth things Prophesie deceits get ye out of the way turn aside out of the Path cause the Holy One of Israel to cease from before us But all this was the Language of their Corruption and not of their Consciences Hark what Solomon says Prov. 28. 23. He that Rebuketh a Man afterwards shall find more favour than he that flattereth with his Tongue The reason is because in cool Blood and when he comes seriously to consider Conscience will tell him that sin deserved Rebuke and that Rebuke was an Argument of the Love of him that gave it Vse IV. Since God has placed a Conscience in Man let me give you this Caution Do not think that you are able to extirpate Conscience You may be weary of it but you cannot be rid of it This Witness this Judge will be ever with you whether you will or no. Augustine has an Excellent passage to our present purpose (s) Ad quem locum tutus fugio ad quem montem ad quam speluncam ad quae tecta munita quam arcem teneam quibus muris ambiar Quocunque iero sequor Me. Quicquid enim vis potes fugere Homo praeter conscientiam Augustin Enarrat in Psalm 39. pag. mihi 164. To what place shall I flie for safety To what Mountain To what Cave To what Tower or Fortress Within what Walls may I be secure Where-ever I go I must needs follow and be with my self O Man thou mayst flie other things but not thy own Conscience Aquinas does Argue very unreasonably that Conscientia est actus quia potest deponi Conscience is not a Power or Habit but an Act because it may be lost for the contrary unto this is most certainly true I grant indeed that you may drown the Voice of Conscience so that it may speak to little purpose I grant further that you may stupifie and silence it that it may not speak at all nay you may sear it as with an hot Iron but yet these four things must be added 1. Conscience remains still and may awake of a sudden Some Providence or other some remarkable Judgment Personal or National may startle it or the approach of Death may rouze it out of that dead sleep in which before it lay 2. All Excuses for sin will then appear to be vain Those Reasons which you thought so strong for sin and against the ways of God when an awakened Conscience weighs them in the Ballance of the Sanctuary Tekel may be writ upon them how light and wanting will they be found Therefore that Challenge is made Isa 41. 21. Produce your Cause saith the Lord bring forth your strong Reasons saith the King of Jacob. 3. All Endeavours to stop the mouth of Conscience may then prove to no purpose When thou thinkest of the Blood of Christ it may reply thou hast trampled it under Foot when thou thinkest of the mercy of God it may reply that thou hast abused and turned his Grace into wantonness thus it may thrust away all the Encouragements of the Gospel 4. There may be such horror in thy Conscience as may be greater than the greatest torments All thy pleasures then will shrink and dye away 'T was a saying of Luther Vna guttula malae Conscientiae totum mare mundani gaudii absorbet One little drop of an evil Conscience can swallow up a whole Sea of Worldly Joy Vse V. Be exhorted to heed Conscience As every one should have an Ear to hear what the Spirit of God says so also what his own Spirit his own Conscience says to him 1. Heed Conscience in its Admonitions as to things that are to be done dare not to go contrary to the dictates of it If Conscience say go go if come come if do this do it 2. Heed Conscience in its censure of things already done If Conscience Observe any fault Oh go and bewail it desire the pardon of it and that Power may presently be given to thee that thou mayst for the future abstain from it Now the motives to prevail with you to heed your own Consciences are these 1. Conscience speaks from God to you When it bids you to depart from evil and do good and dwell for ever more Psal 37. 27. This is not the voice of Conscience only but really of God himself This duty says Conscience I command this sin I forbid yet not I but the Lord. Conscience is Gods Officer and presses whatever it presses still in Gods Name It sets the Lord before us and charges us as we value his loving kindnesse which is better than Life as we value
and the Soul is still under the Dominion and Power of it 6. The Consciences of the regenerate are not good in respect of Legal Perfection and Exactness The first Adam before his Apostacy was able to reach this Exactness which the Law required he was able to Obey the Law of God without Offending in a tittle Christ also the second Adam did fulfill the Law without the least Transgression all his days He was like unto his Brethren in other regards but sin is excepted Heb. 4. 15. So Heb. 7. 26. Such an High-Priest became us who is Holy harmless undefiled separate from Sinners and made higher than the Heavens But truly the best of Saints fall short Surely they are unacquainted with the Law of God that imagine they are able perfectly to Obey it it may justly be suspected that they put short glosses upon it and then fancy they fulfill it but questionless they are ignorant of its strictness and Spirituality As 't is said of God himself that he is of purer eyes than to behold Evil and cannot look upon Iniquity Habak 1. 13. So it may be said of his Law 't is purer than to allow any evil than to approve of the least Iniquity No Conscience therefore in a Legal sence can be affirmed to be good for the Holy Ghost does not stick to say There is not a Just man upon Earth that does good and sins not Eccles 7. 20. The Consciences of Saints see sin but in part therefore David crys out Cleanse me from secret sins who can understand his Errors Psal 19. 12. and Psal 139. 23 24. Search me O God and know my heart try me and know my thoughts and see if there be any wicked way in me and lead me in the way everlasting And as the Consciences of the best are capable of more light than they have so more purity and tenderness may also be attained 7. Conscience may be good according to the Law of Grace though sin is not totally purged away This very Apostle Paul which says he had a good Conscience before God does yet say Not as though I ha◠attained or were already perfect Phil. 3. 12. Nay he does acknowledge that sin did dwell in him he complains of a Law in his Members and crys out O wretched Man that I am who shall deliver me from the Body of this death Rom. 7. 20 23 24. Conscience is good in a Gospel-sence though sin remain as long as it does not Reign in us and we are no longer willing to Obey it in the Lusts of it Now if you ask me in what regard Conscience is good notwithstanding some remainders of evil I Answer 1. Conscience is good comparatively how vast a difference between Saints and Sinners How careful the one how careless the other How are the former afraid of offending God! how are the latter presumptuous and bold How are their Hearts set in them to do evil When Noah is said to be a Just Man and Perfect in his Generation Gen. 6. 9. This is hinted that he was Just compared with the men of his Generation and his Righteousness was the more to be admired since he kept himself unpolluted by their wickedness 2. Conscience may be said to be good sincerely when in the spirit of a man there is no guile as the Psalmist says Psal 32. 2. When there is no sin but the soul consents to be delivered from it and no Grace but the soul desires to be enriched with it and no Command but 't is willing to Obey it and where it falls short 't is grieved and because it has not attained therefore 't is continually pressing towards the Mark and perfecting Holiness in the fear of God (*) Perfecti et non perfecti Phil. 3. Perfecti viatores nondum perfecti possessores et noveritis quod perfectos viatores dicat qui jam in viâ ambulant Quid est ambulare Breviter dico proficere ne forte non intelligatis pigrius ambuletis Semper tibi displiceas quod es sivis pervenire ad id quod nondum es Nam ubi tibi placuisti ibi remansisti Si autem dixeris sufficit periisti Semper adde semper ambula semper profic Noli in viâ remanere noli retro redire noli deviare Aug. De verbis Apostoli Ser. 15. pag. mihi 338. Tom. 10. 3. Conscience may be said to be good so as to be accepted We Serve a very gracious Lord who is not extream to mark our Offences though we come short in point of performance yet if he sees we unfeignedly desire and purpose to please him such is his Fatherly indulgence that he does accept us not according to what we have not but according to what we have I know O my God says David that thou tryest the Heart and hast pleasure in uprightness 1 Chron. 29. 17. If upon tryal of the heart he finds 't is turned towards himself he takes delight in it 4. Notwithstanding many failings which are un-allowed of and mourned over Conscience may be said to be good so as to be rewarded Evangelical good works though they are not meritorious yet they are rewardable therefore a reward is spoken of and assured in Scripture to Believers Rev. 22. 12. Behold I come quickly and my Reward is with me to give to every Man according as his work shall be God promises to be himself a Reward to Abraham Gen. 15. 1. and so he will be to all the Children of Abraham Christ will Reward them with Salvation that do Obey him Heb. 5. 9. And being made perfect he became the Author of Eternal Salvation unto all them that do Obey him If Conscience bear us witness that we are diligent in Trading with those Talents which are delivered to us we may be assured that at last we shall hear Well done good and Faithful Servants Enter you into the Joy of your Lord. We may wonder exceedingly that such a Reward should be promised to a good Conscience and shall we not wonder much more when that Reward is Actually received Since our Obedience is so lame and our goodness so imperfect But we must remember that the Saints imperfections are covered by Christ and in him all the promises of God and surely then the promises of Reward are yea and Amen 2 Cor. 1. 20. And therefore Eternal Life which is the Reward promised and expected is also called a free-gift and said to be given through Jesus Christ our Lord Rom. 6. 23. These things being thus premised I am to tell you what a good Conscience is Bernard speaking of a good Conscience does very well and also wittily affirm (x) Faelix Conscientia in quâ veritas misericordia obviaverunt sibi justitia pax osculatae sunt Bern. de Int. Dom pag 1060. That Conscience is truly good where Mercy and Truth are met together and Righteousness and Peace have kissed each other The truth of the Gospel does reveal the mercy of God
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
assurance of understanding Col. 2. 2. Conscience which is good is certain both of the mysteries of Faith and the duties of Religion and entertains the one and urges unto the doing of the other This certainty is opposed unto dubiousness when the Conscience through infirmity and weakness is at a loss and knowes not what to do in some cases Just as a man Travelling meets with two ways and knows not which is the right when he turns to the right hand he doubts and so turns to the left and when he turns to the left Hand he doubts whether that will bring him to his journies end and so is ready to turn back to the right again Saints themselves may thus be in doubt sometimes but this is no part of the goodnesse of their Conscience but an Argument onely of their weakness And in this case as the Lord is earnestly to be sought to make their way plain before them So they are to follow the Footsteps of the Flock and in those doubtful matters to observe which way the Holiest and best both of Ministers and Saints do go and to accompany them When the Spouse sayes Teâ—l me O thou whom my Soul loves where thou feedest where thou makest thy Flocks to rest at Noon for why should I be as one that turneth aside by the Flocks of thy Companions Christ answers If thou would'st know O thou fairest among Women go thy way forth by the footsteps of the Flock and feed thy Kids beside the Shepherds Tents Cant. 1. 7 8. and So Prov. 2. 20. That thou mayest walk in the way of good men and keep the paths of the Righteous Misapprehend me not I do not make this a general rule that we are in all things to follow good men But where the Conscience doubts on both hands and is afraid it sins which side soever it takes In this case the Footsteps of the Flock are to be minded and we must keep close to the Shepherds Tents and being humble and teachable this weaknesse and dubiousness may be cured and the Lord may bless means of instruction to make us see that plainly which before we were in the dark about 4. The knowledge of a Conscience is satisfying in opposition unto scrupulousnesse As wisdome is profitable so also delightful Prov. 2. 10. When wisdom enters into thy Heart and Knowledge is pleasant to thy Soul As there is great contentment when the will embraces and enjoys good so there is great satisfaction when the understanding and Conscience have found out and do entertain Truth But on the other hand scrupulousness is very tormenting These scruples are things which arise from weak and sometimes from no ground at all and the Lord does permit Believers themselves to be exercised with them to correct former sins against Conscience and also to try their present tenderness In Melancholy persons these scruples are most frequent and in them whose knowledge is but small A scurpulous Conscience differs from a doubting in that a doubting is afraid on both hands a scrupulous is satisfied on one part but is sollicitous and full of fear in reference to the other He had a scrupulous Conscience that did question the lawfulness of eating all things but he was satisfied concerning eating Herbs Rom. 14. 2. Now this scrupulousness is really a fault as well as a vexation of Conscience and therefore by well weighing of things and diligent looking into the word and not making more sins than the word declares to be so and by understanding better our Christian liberty we should endeavour to be rid of our needless scruples These scruples if we take not heed will be so much attended to as that weightier matters may be neglected they will make the service of the Lord lesse comfortable and Satan will get advantage to represent his yoak as the more heavy and burthensome But when Conscience is freed from these 't is just as if a stone should be taken out of our shooe (y) Conscientia scrupulosa nomen habet à scrupo qui est lapillus in calceo hominem laedens in incessu impediens Bald. de Consc l. 1. c. 10. with greater ease and chearfulness we shall go nay Run in the way of Gods Commandments 5. The knowledge of a good Conscience is operative and incites to practice That passage of our Lord is deeply engraven upon a good and honest heart Joh. 13. 17. If ye know these things happy are ye if ye do them Barely to know will not make us happy nay 't will make us more miserable because more inexcusable Though a good Conscience eyes the obedience and sufferings of Christ and there is an hope of acceptation and pardon only upon that account yet because by Faith the Law is not made void but established therefore it urges obedience to the Law The Covenant of Grace having first said Believe on the Lord Jesus and thou shalt be saved in a qualified sence also sayes Do this and Live Sincere obedience is required or else Life will never be obtained Rev. 22. 14. Blessed are they that do his Commandements that they may have right to the Tree of Life and may enter in through the gates into the City The Light of a good Conscience urges to the casting off the works of Darknesse and to walk circumspectly and to do this without delay As the Egyptians when their first-born were destroyed hastned the Israelites to be gone for said they we be all Dead men So Conscience hastens us to part with such a deadly thing as sin and bids us not delay to keep Gods Righteous Judgements You see what kind of knowledge is that of a good Conscience but here the great enquiry will be how may Conscience be well informed and this kind of knowledge obtained 1. That Conscience may be well informed the Scripture must be well searched Holy men of old digged in this Mine for knowledge and found their labour well bestowed The Law of the Lord is perfect converting the Soul the Testimony of the Lord is Sure making Wise the simple Psal 19. 7 There is more of God revealed and made known in a leaf of the Bible than in the whole Book of Nature Horace does commend Homer the Writer of the Trojan War upon this account Qui quid sit pulchrum quid turpe quid utile quid non Pleniùs meliùs Chrysippo Crantore dixit Because he tells best of all what is Fair and Lovely and what is Foul and Filthy what is Profitable and what is Hurtful But what are Homers Writings compared with the Holy Scripture This this does most fully inform the Conscience what is good and what is evill and what will do us good and what will be evil and injurious to us The Scripture must be searched we must look beyond the surface Truth sometimes lies deep therefore Solomon uses that expression Prov. 2. 4. 5. If thou seekest her as Silver and searchest for her as for hid Treasures then
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
controul the commands of the highest Potentates on Earth if they agree not with the Law of God Darius makes a Law that none should ask any Petition of any God or Man for thirty dayes together but only of himself who was the King Dan. 6. 7. 9. But Daniels Conscience told him that that Law which did restrain prayer from the God of Heaven was impious and therefore though the penalty was being cast into the Lyons Den He went to his House and he opened his Window to shew he was not afraid or ashamed either of his God or of his service and he kneeled upon his knees and three times a day prayed and gave thanks before his God as he did afore-time v. 10. VVhen the Jewsh rulers laid injunctions upon the Apostles which were contrary to what Christ had enjoyned they speak thus Whether it be right in the sight of God that we should obey you rather than God judge ye Act. 4. 19. But here I must add that when the Commands of Magistrates are broken because against Conscience we had need to look to it that Conscience have sufficient warrant from the VVord of God For though we suffer never so peaceably and patiently the penalty which humane Laws inflict 't is no reputation to the Government that the Lawes are such as good men and Consciencious cannot comply with and of this reputation so far as possibly we may we ought to be very tender Certainly we are to obey Magistrates and to be ready unto every goodwork and onely when they command evil are we exempted from obedience 2. Conscience has authority and power to cross our secular interest though the gain if unlawful which is offered be never so great In all debates concerning profit God allows Conscience a Negative voice Those pleas for unlawful courses which are urged from the advantageousness of them Conscience sayes are naught and that it is a mad venture to hazzard the salvation of the soul for a little of the Mammon of unrighteousness When Achitophel gave counsel to Absalom which was likely to destroy David Absalom sayes let us hear what Hushai the Archite also advise 2 Sam. 17. 5. Hushai answers ver 7. The counsel of Achitophel is not good So when the carnal minde does counsel not to stand upon strict points of honesty where gain is to be gotten Conscience will deal plainly and say this counsel is not good (z) Isre tibi meliùs suadet qui ut rem facias rem Si possis recte si non quocunque modo rem Horat. Epist. 1 for they that will thus be rich do fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition The corrupt mind indeed which is destitute of the truth does suppose that gain is Godliness but the good Conscience thwarts it and sayes Godliness with contentment is great gain 3. Conscience has authority and power to prohibit and forbid the practice of the most beloved sin Concerning a Delilah or an Herodias 't will say 'T is not lawfull for thee to have her As in the natural body whatever the constitution be there is a mixture of all the four humours but one usually is predominant from whence a man is denominated Sanguine or Phlegmatick or Cholerick or Melancholick So in the body of sin though there are the seeds of all wickedness yet some particular corruption commonly is most prevalent Now conscience has authority to strike at this that is the favorite Conscience told David he could not be upright before God unless he kept himself from his own iniquity and therefore he abstained from it Psal 18. 23. The sin that naturally is most beloved there is most reason to hate it for God is most dishonoured and the soul is most defiled and endangered by it And if Conscience may make bold to check Temptations to the most beloved sins surely it may caution against any sin whatsoever and indeed it does not go beyond its authority when it forbids as much as God himself does for it is Gods under-officer to prevent as much as may be all trangression 4. Conscience has power and authority to enjoyn the most difficult duties 'T is difficult to ponder the path of our feet and in all places and relations and capacities and employments to walk circumspectly 't is difficult to set a watch before the door of our lips that sinful and idle words come not out which will but tend to make our account sad at the day of judgement 't is difficult especially to keep our hearts with all dilligence that God may have them and the world and sin may not run away with them How much pains will it cost us to conflict with wicked and impertinent thoughts to observe the first stirrings of corruption and to quench these sparks presently before they be blown up into a flame to engage in a constant combate with the flesh which is continually lusting against the Spirit But though all this be difficult and the flesh cryes out These are hard sayings yet Conscience urges to it and puts us in minde that the word is the more to be loved because 't is very pure Psal 119. 140. and that the more we keep from sin the greater is our freedom perfection peace 5. Conscience has Power and Authority to presse unto the greatest hardships and sufferings for Christs sake The Gospel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the VVord of the Crosse 1 Cor. 1. 18. not onely because it Preaches Christ Crucified but also a conformity to him as crucified And as our Lord was Crucified before he was glorified so we must be willing to take up the Cross that we may come to the Kingdom to follow him in his Temptations that we may follow after him to the Throne Conscience tells us that there is no reason to be offended in Christ for he never calls us to part with any thing but what is vain nor to endure any thing but what he will sanctifie and sweeten to us and we are not to think much of afflictions that are but light that are but for a Moment that work for us and that work for us a far more exceeding and eternal weight of Glory 2 Cor. 4. 17. And when tempted in the time of persecution to fall away Conscience also layes before us the wrath of God which is ten thousand times more dreadful than the wrath of persecutors and 't will be but a poor relief to be delivered out of their hands and to fall into the hands of the Living God VVhen Spira against his Conscience had renounced the Protestant Religion and in VVord had publickly owned the Romish corruptions Alas what did he get by it the torments of his Conscience were worse than any Inquisition and the despair he was overwhelmed with made his condition worse than if he had endured the very uttermost of Papal cruelty Some of his words were these What a dangerous thing is it to
heard his Word and according as Conscience was perswaded it was her Duty and Interest she minded the One thing needful and made choice of that better part which could not be taken away from her Luke 10. 39 42. 3. Pray that the Lord would open your hearts When Lydia's heart was Opened then she attended to what was spoken by the Apostle Paul Acts 16. 14. The Seeing Eye and the Hearing Ear the Lord has made even both of them Beg that he would throughly awaken Conscience and keep it awake Scoffers do say that we do make Prayer a Drug in all our prescritps I confess we do so and are not ashamed of it to Pray is to call in the help of the great Physitian without whom all means that are used must needs be ineffectual for our Cure Every good gift is from above and comes down from the Father of Lights and therefore Conscience can be made to see and to be attentive by no other Thus of that Third particular The goodness of Conscience lies in its being Watchful end attentive 4. The goodness of Conscience lies in its tenderness A great deal of tenderness there is in the World how tender are many in points of Honour They cannot put up any thing that looks like an Affront but demand satisfaction their hearts rise against any that stand in their Light or lessen their Repute nay some are so tender of their Fame that they will venture even Life it self to secure it How tender are others of their Estates they will part with their Eyes almost as soon as part with their Wealth Their Gold is their Confidence and their God Others are tender of their Relations Wives Children how careful are they that no harm befall them and especially of their own Flesh they are tender the Body can lack nothing but many sollicitous thoughts are spent about it for its supply and if it be in any danger for its security But all this while where shall we find any tenderness of Conscience Some do look upon this as an Argument of a mean Spirit others fancy this tenderness to be be needless and that it onely betrays want of wit and will be prejudicial to our Interest But certainly since God is so tender of his Honour and Authority and since he will so severely punish them that break his Commandments Conscience cannot be over tender in this matter we are truly the more wise the more tender we are Some do think the English word Righteous is derived from Right-wise I am sure the Righteous Man is the right wise Man he whose Conscience is stupid is in the worst sence fool-hardy The tender Conscience has these ensuing Properties whereby its tenderness may be known 1. The tender Conscience is afraid of Secret sins as well as Open of heart-sins as well as those which appear in the Conversation Open sins are worse than Secret in this regard because of scandal but in secret sins there is a more fixed resolution many times against Reformation When sin retires to the Heart and is not so much taken Notice of by any breaking forth in the Practice its strength may be greatest just as an Oven unto which Wicked Mens hearts are compared Hos 7. 7. is then hottest when 't is stop'd closest Sin may Reign most absolutely in the Heart which is its Throne when 't is not at all discerned by the Eye of others Thus 't is said of the Persian Kings that none were more absolute Monarchs and yet they were very seldom seen by the People (d) Apud Persus Persona Regis sub specie Majestatis occulitâ—r Justin lib. 1. A tender Conscience is afraid of open sin because hereby the way of Truth may come to be evil spoken of 't is afraid of secret also because as these when they prevail do commonly abound more in Number so besides the Lord who is most offended at them is privy to them O the Foolish contempt of God when his Eye is despised and onely Mans is feared God hates sin ten thousand times more than Man can hate it and can likwise inflict ten thousand times a greater punishment Solomon tells us the Lord requires the Heart Prov. 23. 26. My Son give me thy Heart a tender Conscience dares not allow sin so much as a Lodging there though it seem content never to shew its Face abroad 2. A tender Conscience is afraid of little sins as well as great As Camels are not swallowed so Gnats are strained at (e) Quicquid nunc parvi pendendo transimus palpando tegimus dissimulando negligimus quanto illic cruciatu vindex flamma consumet Vtinam magis nunc daret quis capiti meo aquos oculis meis fontem lachrimarum fortè enim non reperiâ—et ignis exurens quod interim fluens lachryma diluisset Bern. de Dil. Deo p. mihi 408. Little sins are great enough if unrepented of to undo the sinner there is no sin so little but there is a need of the Blood of Jesus to make an attonement for it When we speak of the degrees of sin we should think of the degrees of torment in Hell though some places in Hell are hotter than others yet none are cool those that are least of all tormented shall be tormented for ever and shall have no cause to brag of ease So though some sins are more evil and hainous than others yet there are none but what are very bad and if made light of will prove heavy enough to sink the Soul into condemnation A tender Conscience is perswaded of all this and does not cry concerning any sin Is it not a little one A little Leak in a Ship is feared and stop'd a little fire in an undue place is feared and quenched a little sin by a tender Conscience is not allowed but mortified Little sins are not without their peculiar Aggravation for we stand with God in a small matter this Argues great carelessness and neglect of him And hence that saying holds true Quò levius mandatum eò gravius peccatum The easier the Command the more is the transgression aggravated 3. A tender Conscience is afraid of the Occasions of Evil it knows very well how vehement the bent of corrupted Nature is and upon this score 't is unwilling we should come where there is forbidden Fruit lest that Fruit be lusted after and then eaten He that ventures upon Occasions of sin 't is a sign that there is a secret hankering after it and then no wonder if he fall into it or at least that he has high thoughts of his own strength to withstand any Temptation and such self-confidence is ordinarily punished by Divine withdrawings and then to be sure Temptation will be prevalent Peter cryed out though all men should be offended because of thee yet will I never be offended and afterwards though I should dye with thee yet will I not deny thee Mat. 26. 33. 35. He unadvisedly follows Christ to the High-Priests
open does not mince or extenuate but aggravate Iniquity It can appeal to God concerning its unwillingness to conceal any of his Enemies for Mens Lusts are Gods Enemies and their own too and it can challenge Satan to Name a sin which 't is not ready to acknowledge 2. When the Conscience is pure every sin is hated Hatred is never better placed than upon sin Our Brother is not to be hated nay we are forbid to hate our Enemy but sin we may hate without sparing David tells us that through Gods Precepts he got Vnderstanding therefore he hated every false way Psal 119. 104. By the Word his Conscience was Informed and Sanctified and this Universal Hatred of sin followed Hatred is an Affection which aims at Destruction and when 't is high 't is against the whole kind Thus Haman hated Mordecai and thought it scorn to lay hands on Mordecai alone but sought to destroy all the Jews that were throughout the whole Kingdom of Ahasuerus even the People of Mordecai Esth 3. 6. The pure Conscience strikes at the whole kind of sin (k) Est intentio Odii nocere nec cessat in laesione peccati sed in exterminio verè poenitens juratus est in mortem peccatorum Guil. Parisiensi De Rhetor. divin c. 23. where-ever 't is whether in the Mind in the Will in the Affections in Word in the Actions What Moses speaks concerning Idolatry it does apply unto all sin Deut. 7. 26. Thou shalt utterly detest it and thou shalt utterly abhor it for it is a cursed thing 3. When the Conscience is pure The whole Image of God is desired and that the Soul may be like unto him in all things wherein 't is its Duty to resemble him What the Moral Philosophers say concerning the Mortal Vertues that they are inter se concatenatae that they are linked together holds certainly true concerning those Graces which are wrought by the Spirit of God they are so linked together that you cannot have one in truth but you must have all in some measure This is a sweet Truth to a pure Conscience for all Grace is longed after Therefore Christ's fulness is eyed and prized and application is made to him that out of that fulness we may receive and Grace for Grace John 1. 16. That is that we may receive Graces answerable to those Graces which Christ has received of his Father for us Thus the Wax does receive Character for Character from the Seal and the Child Member for Member from the Father though not of the same bigness and proportion The pure Conscience is not double minded 't is not partly for God and partly for Mammon partly for Christ and partly for Satan But this is the desire that the God of all Grace would work every Grace in Truth and make all Grace more and more to abound 4. When the Conscience is pure the Mystery of Faith is held fast The Apostle joyns Faith and a good Conscience together 1 Tim. 1. 19. Holding Faith and a good Conscience which some having put away concerning Faith have made ship-wrack And 1 Tim. 3. 9. Holding the Mystery of the Faith in a pure Conscience Whoever are truly purified do prize the Gospel and the Mysteries of it they admire the contrivance of Mans Redemption by Christ Jesus and are perswaded since his Blood is the Blood of God that 't is sufficient to purchase lost Souls and to purchase the lost Inheritance The Mystery of Regeneration they are acquainted with and the absolute Necessity of it And though Justification by the Imputed Righteousness of Christ be Argued against as absurd by deluded Papists and their wretched followers though the work of the Spirit in renewing changing of the Heart be derided by Profane Wits nay by some that would be accounted Masters in Israel A pure Conscience notwithstanding retains these Mysteries Thus the Church of Pergamus though they dwelt where Satans Seat was yet they held fast Christs Name and did not deny his Faith and that even in those days wherein the Faithful Martyr Antipas was slain among them Rev. 2. 13. 5. Where Conscience is pure God is Served in sincerity and there is a willingness to live honestly The Apostle tells us that he Served God from his Fore-Fathers with a pure Conscience 2 Tim. 1. 3. he did not Preach a new God but the same which Abraham Isaac and Jacob and all the Prophets were the Servants of This God he Served with a perfect Heart and with a willing Mind his Conscience did bear him witness that his very Soul was engaged in the Lords Work and that he was very well pleased both with his Master and with that business which his Master had Employed him in and they were not his own things but the things of his Lord which were sought by him And as a pure Conscience engages to the Service of God so to the living honestly Heb. 13. 18. We trust we have a good Conscience in all things willing to live honestly Where such a Conscience is that of the Apostle is heeded Rom. 13. 12 13. The night is far spent the day is at hand that is the present time which is compared to the night because most are asleep in it and much wickedness lies hid and is not yet disclosed the present time is far spent is almost come to an end and the day is at Hand that is the day of Judgement when all secrets will be brought to Light Let us therefore cast off the works of Darkness and let us put on the Armour of Light let us walk honestly as in the day not in Rioting and Drunkenness not in Chambering and Wantonness not in strife and Envying and make no Provision for the Flesh to fulfil the Lusts thereof 6. VVhere Conscience is pure a greater measure of Holiness is aspired unto and endeavoured after Though sin does remain in a sanctified Heart yet does it not remain quietly Conscience deals hardly with it as Sarah did with Hagar Abrahams Egyptian Concubine and is not satisfied till 't is turned out of doors though Grace is incompleat yet compleatness is desired the promises of Sanctification are lookt upon as very great and precious and they are pleaded that the Divine Nature may more and more be partaken of by them the Corruption that is in the world through lust more fully escaped A pure Conscience will not suffer us to rest in that Grace which is already attained but causes us to presse towards the mark and to cleanse our selves from all filthiness both of the Flesh and Spirit perfecting Holiness in the fear of God 2 Cor. 7. 1. But now it is to be inquired How Conscience may be made thus pure unto which I answer 1. The Word of God is like a fire to purifie Jer. 23. 29. Is not my Word like Fire saith the Lord and like an Hammer that breaketh the Rock in pieces the word is compared to an Hammer because as the hammer does
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
will keep my Word and my Father will love him and we will come to him and make our abode with him The manner of the Father and Sons making their abode in us we are not so well able to apprehend but the effects of this in-dwelling are more evident and Peace is one of those effects Abound in Obedience and the work of God for that 's the truest Peace where there are most of Fruits of Righteousness Isaiah 48. 18. Oh that thou hadst harkened to my Commandements then had thy Peace been as a River and thy Righteousnesse as the Waves of the Sea 6. Be sure that you connive not at any known sin For this will be sure to hinder Peace I am afraid that in most doubting I dare not say in all and complaining Souls that there are some lusts or other that they deal gently with and these Absaloms do disturb their Peace They indulge to their passions inordinate Affections Pride Sensuality Covetousness and 't is no marvel that they are strangers to peace 'T is not more natural for Water to extinguish Fire than for allowed sin to hinder peace of Conscience It exceedingly grieves the Spirit of the Lord from whom peace flows and he will suspend his influences and will neither quicken nor comfort if himself be quenched and grieved Had Sampson peace in the lap of Delilah or Herod peace in the embraces of Herodias such things may please the flesh but they wound the Spirit and are a trouble to the Conscience If you set up idols in your hearts and the stumbling block of your iniquity before your face God will answer you accordingly and no peace will he speak till you repent and turn from your idols and turn away your faces from all your abominations Ezek. 14. 3 4 5 6. 7. Begg earnestly to be sealed by the spirit unto the day of Redemption The Apostle tells the Ephesians that after they Believed they were sealed with the holy spirit of Promise which is the earnest of our Inheritance Chap. 1. 13 14. This sealing of the Spirit as it does imply Sanctification and setting us apart for God from profane uses so also an intimation that we are Sanctified in Order to our being fitted for an incorruptible and undefiled Inheritance As 't is the Spirit which does convince the World of sin so 't is he who does convince the Saints that they have Grace and Righteousness O therefore pray that this Comforter may come and abide in you for ever for though you have the Privy Seal really upon you of Gods foreknowledge and Election though you have the Seals of the Covenant administred nay though you are Sealed with the Image of God in effectual Calling and Regeneration yet till this Sealing Spirit does make it Evident you will not have Peace Thus of that seventh Particular The goodness of Conscience lies in the Calmness and Peace of it 8. The goodness of Conscience lies in this That 't is void of Offence The Apostle does profess that herein he did Exercise himself to have a Conscience void of Offence both towards God and also towards Man Acts 24. 16. A good Conscience has Respect unto both Tables of the Law Godliness and Honesty are both Commanded that is a regard to God and to our Neighbour (n) Phlieg asque miserrimus omnes Admonet magnâ testatur voce per umbras Discite justitiam moniti non temnere Divos Virgil. Aeneid 6. A good Conscience takes Notice what the Lord chiefly calls for namely our Reverence our Faith our Love our Delight and is not satisfied with any External Acts of Worship unless these Internal and more acceptable pieces of Service are given to him 'T is careful also that our Duty towards Man be performed because the Commands which enjoyn this have the stamp of Gods Authority upon them and we cannot sin against our Brother but we sin against the Lord in whose Image Man is made and who has Commanded us to Love our Neighbour as our selves A good Conscience will not suffer any to be careless of those Duties of Mercy and Righteousness towards Men because God is so strict as to those that he will permit the external Acts of his own Service to be omitted rather than Mercy should not be shewn Go ye and learn that says Christ I will have Mercy and not Sacrifice That is Mercy rather than Sacrifice q. d. If Sacrifice cannot be Offered but Mercy must be Neglected let me be without Sacrifice rather than thy Brother that needs it be without Mercy Two things are here to be Observed A good Conscience is void of Offence in that it will neither give Offence nor take it 1. A good Conscience is afraid of giving Offence What is the Work of Satan 'T is to Offend God as much as he is able and to be putting stumbling-blocks before Men that hereby they may fall into sin Now surely Satan is in no wise to be imitated A scandalous Life and a good Conscience cannot stand together How express and full is that Command 1 Cor. 10. 32 Give no Offence neither to the Jews nor to the Gentiles nor to the Church of God Those that are within are not to be Offended lest they be grieved and discouraged Those that are without are not to be offended lest they be confirmed in their prejudices against Religion and hardned in their wickedness Therefore we are to walk circumspectly to Act as upon a Theatre where many Eyes behold us and all to this end That we may be blameless and harmless the Sons of God without Rebuke in the midst of a crooked and perverse Nation among whom we are to shine as Lights in the World Psal 2. 15. 2. A good Conscience will take no Offence that is not at God not at Christ not at Religion whatever it sees done by Men or whatever it beholds come to pass by the Providence of the Lord. A good Conscience likes not Religion the worse though there be never so many Hypocrites for all the Men in the World cannot so much inveigh against Hypocrites as Christ does speak against and threaten them It likes not Truth the worse though never so many are led away with the Error of the wicked though so many were turned Arrians yet Athanasius stood up for the God-head of our Lord Jesus A good Conscience likes not Christ the worse though never so many Apostatize nor Holiness the worse though every where spoken against nor Christianity the worse because of the Cross and Persecution But here two Questions are to be resolved how taking and how giving offence may be prevented Would you take no Offence 1. Labour after a greater measure of Vnderstanding those that are in the dark or whose Eyes are dim are more apt to stumble A clearly enlightned Conscience will weigh things well and will easily perceive how unreasonable 't is to take offenc at Religion for the miscarriages of Professors which Religion does so much condemn and
not in the least encourage or allow of How unreasonable 't is to take offence at the Gospel of Christ because of the Crosse since the Crosse is so needful is so much sweetned and the sufferings of this present time are not worthy to be compared with that glory that is to be revealed Rom. 8. 18. 2. Let your Love be stronger and stronger this will lift you up above and carry you over all difficulties and stumbling blocks They that Love the Law of the Lord the Psalmist tells us that nothing shall Offend them Psal 119. 165. Jacob's Love towards Rachel hindred him from taking offence at any thing his Wages are changed he must serve fourteen years yet Love made all to be swallowed Love to God and to his Word will make you content with any thing you will know how to want and how to abound how to go through Honour and Dishonour good Report and evil Report Love will break through all difficulties and make you follow hard after God 3. Consider the Happiness of those that are not Offended Mat. 11. 6. Blessed is he whosoever shall not be Offended in me When Discouragements are mighty and Temptations are strong to make us forsake our Lord and yet we cleave to him he takes it the more kindly and we shall in no wise be losers But Secondly Would you give no Offence Then 1. Seriously think of the danger of scandal thou that dost harden a sinner or grieve a Saint 't were better a Millstone were hanged about thy Neck and thou cast into the depth of the Sea Mat. 18. 6. Scandal does mightily Heighten Transgression and the punishment hereafter will be proportionable 2. Be encouraged with this That scandal is possible to be avoided You may Live so as to be Blessings in the places where you Live and justly an Offence to none I do not say you may Live wholly free from sin but you may be kept from grosse and scandalous sins altogether (o) Sanctorum vitam inveniri posse dicimus sine crimine sâ—â— peccato autem qui se vivere existimar non id agit ut peccatum 〈◊〉 habeat sed ut veniam non accipiat Augustin Samuel had carried himself so that the Israelites could not charge him with any miscarriage I have walked before you from my Child hood unto this day behold here I am bear witness against me before the Lord and before his Anointed Whose Ox have I taken Whose Asse have I taken Whom have I defrauded Whom have I Oppressed Or of whose hand have I received any Bribe to blind my Eyes therewith 1 Sam. 12. 2 3. So the Apostles 1 Thes 2. 10. Ye are witnesses and God also how Holily and Justly and unbalmeably we behaved our selves among you that Believe that is You that were most Acquainted with us and did most Observe us could spye nothing scandalous or blame-worthy in us He that writes the Life of Mr. Robert Bolton tells us that he walked so with God that he could not be taxed with any grosse or scandalous sin from his Conversion to his Dissolution which was about thirty Years Be encouraged by such Examples and the same Grace which wrought such effects in them can work the same in thee 3 Plead the Honour of Religion and Gods own Name as an Argument to prevail with him to preserve you from scandalous Iniquities Tell him you desire to be kept without Rebuke that his Name may be secured from Blasphemy and that his Doctrine may in all things be Adorned Thus have I at large Discoursed concerning the first thing which I proposed I have told you wherein the goodness of Conscience lies and how it may be attained In the Second place I am to tell you wherein the Acts of a good Conscience and the Acts of the good Spirit of God are to be distinguished the one from the other And before I shew the difference between them I shall lay down these ensuing Propositions 1. All that good whether Light or Grace or Peace that is in the Conscience is wrought by the Spirit of God As Gifts are from the Spirit so is Grace most certainly from the same Spirit and all that comfort which has any Reason or Foundation proceeds from this Comforter Whatever means have been effectual to the bettering of the Heart and Conscience 't is from the Spirit they have had their Efficacy Whatever then we discern in our selves that is truly good we must eye the Spirit as the Efficient of it and without his working it would never have been in us at all 1 Cor. 12. 11. But all these worketh that one and the self-same Spirit dividing unto every Man severally as he will 2. When ever Conscience does its Duty and Acts as is ought 't is certainly Acted by the Spirit As the Spirit does insuse the Habits of Grace so 't is he that does produce them into Act and Exercise as he does cast the Seed of God into the Heart so he makes that Seed to grow and to bring forth Fruit. I Laboured says the Apostle yet not I but the Grace of God which was with me 1 Cor. 15. 10. If in a Natural sence we are said to Live in God and move in him also Surely the Spirit of God is the Author of all spiritual Life and of all spiritual and Holy Motions 3. Conscienâ—e though never so good must arrogate nothing to it self but all praise is due unto the Lord. For it is he that makes the difference between the best and the worst Conscience and the best would be the worst if he did not make a difference A good Conscience is said to bear witness in the Holy Ghost Rom. 9. 1. And as it bears witness in the Holy Ghost so it move to Duty checks from Sin encourages upon Welldoing and all this it does in the Holy Ghost by his illumination and assistance 4. 'T is true that the Spirit of God does make use of Conscience very much in his dealing with us He deals with us as those which have such a power as Conscience and that are in a capacity of reviewing our selves and applying what is spoken either by way of Terrour or by way of Consolation and if the Spirit aid us we shall review and apply to some purpose Having laid down these things I distinguish between the Acts of the Spirit and the Acts of a good Conscience thus 1. The Spirit of God is the Principal Agent the good Conscience Acts under him As in the work of Conversion the Act of the Minister and the Act of the Spirit are vastly different The Minister is a worker together with God that is he is honoured so far as to be employed as an instrument to good but what 's his Words or Arguments to raise the dead in trespasses and sins 't is the Spirit that causes Life to enter into the dead dry bones He that plants is nothing and he that waters is nothing so truly unless the Spirit did
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
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
not too great for God to forgive if himself is willing to forsake his wickedness The Lord has proclaimed his Name 34. 6 7. He is a God Merciful this may relieve us when sensible of our misery he is Gracious this may encourage us against our vilenesse and unworthiness he is Long-suffering this may keep us from sinking into despair though 't was long before we thought of turning to him He is abundant in Goodness and Truth though we are never so empty here is enough to fill us He keeps Mercy for thousands his Treasures are not exhausted by former ages we may go to him and be enriched he forgives iniquity transgression and sin Let none then say there is no Hope of what sorts or sizes soever their sins be But here let me Caution again that no sin be secretly cherished for if the cause of trouble remain how can Conscience be truly Comforted In good earnest set upon the Mortification of all the Members of the Body of sin but especially pluck out the right Eye and cut off the right Hand Let not thy Soul spare any Lust 't will be more fatal to thee than Saul's sparing Agag which cost him his Kingdom Herbert does very Ingenuously and truly tell us that Peace of Conscience is not to be attained unless there be a flight of sin The Church page 117. 118. Sweet Peace where dost thou dwell I humbly crave Let me once know I sought thee in a secret Cave And ask'd if Peace were there A hollow wind did seem to answer No Go seek elsewhere I did and going did a Rainbow note Surely thought I This is the Lace of Peaces Coat I will search out the matter But while I lookt the Clouds immediatly Did break and scatter Then went I to a Garden and did spy A gallant flower The Crown Imperial Sure said I Peace at the root must dwell But when I digg'd I saw a Worm devour What shew'd so well At length I met a rev'rend good old man Whom when for Peace I did demand he thus began There was a Prince of Old At Salem dwelt who liv'd with good increase Of Flock and Fold He sweetly liv'd yet sweetness did not save His Life from Foes But after Death out of his Grave There sprang twelve stalks of Wheat Which many wondring at got some of those To Plant and Set. It prosper'd strangely and did soon disperse Through all the Earth For they that taste it do rehearse That Virtue lies therein A secret Virtue bringing Peace and Mirth By flight of sin Take of this Grain which in my Garden grows And grows for you Make Bread of it and that repose And Peace which every where VVith so much earnestness you do pursue Is onely there I have laid down several grounds of Consolation for troubled Consciences it will be needful now to Answer some Objections they are wont to make against all that Comfort which is tendred to them Object 1. Some do cry out that their sins are primae Magnitudinis of the first Magnitude that guilt which they have contracted is so vast and themselves are so inexcusable in their wickedness that they cannot let it once enter into their thoughts that ever God should pardon or save such provoking wretches and rebels as They have been They call to remembrance what they have been and what they have done their Iniquities which they have committed have been of a very hainous Nature and as to their Number what was said concerning Abraham's Seed may very well be applied here they have been so many as the Stars of the Sky in multitude and as the Sand which is by the Sea-shore innumerable To speak Truth the Greatness of sin is the grand Objection against Comfort Answ 1. VVhen the greatness of sin causes perplexity behold how much greater the Mercy of the Lord is This Mercy is high as Heaven what canst thou do deeper than Hell what canst thou know The measure thereof is longer than the Earth and broader than the Sea But yet as great as 't is it does not give the least encouragement to presumption but against despair and despondency it may be a mighty Antidote Contemplate the Mercy of God in Christ eye his sufferings which were very great eye the greatness of him that suffered and then you will see sin (*) Peccatum est sicut Magnus Goliah omnibus viribus oppugnat Conscientiam sed si credas in Dominum Jesum pro te morruum senties peccatum stipulâ levius infirmius Luther Tom. 3. p. 367. b. exceeded by the sufferings of Christ and the Mercy of God Hark to the Apostle Rom. 5. 20. Moreover the Law entred that the Offence might abound but where sin abounded Grace did much more abound that as sin hath Reigned unto Death even so might Grace Reign through Righteousness unto Eternal Life by Jesus Christ our Lord. Though Souls are sensible never so much of the abounding of sin Grace does superabound let Man do as much as he can in a way of wickedness the Lord can out-do him in a way of Grace and Mercy That is a notable promise Mic. 7. 19. having said Who is a God like unto thee pardoning Iniquity delighting in Mercy it follows thou wilt cast all their sin into the depth of the Sea In the deepest part of the Sea the greatest Mountains if they could be cast in would be swallowed up as well as Mole-hills Divine Mercy is such a depth it can cover the greatest sins as well as the smallest and being once cast into this depth they shall never rise again unto the sinners Condemnation any more than things cast into the deepest part of the Ocean can ever be fetched up again 2. In Scripture you may find the greatness of sin used and pleaded as an Argument for the obtaining of Mercy and forgiveness Listen to the Psalmist Psal 25. 11. For thy Name-sake O Lord pardon my Iniquity for it is great this is a strong Argument for the greater sin is the more Glorious is the Lords Name and Grace in passing it by Just as 't is more for a mans Honour to forgive the Debt of a Thousand pound than of a few pence onely The Lord is willing to Honour his own Mercy and ready to forgive much But he expects that they to whom much is given should love much as there is very good reason Object 2. Those in trouble of Conscience do Object They fear 't is now too late to come to Christ and turn to God indeed if they had accepted of invitations in time it might have been well with them but now they are afraid the Sun is set and will never rise more and that the day of Grace is past and gone and that the Night of Darkness and Trouble upon their Souls is but the sore-runner of the blackness of darkness for ever Answ 1. Who tells thee that the day of Grace is past If it be Satan surely such a Liar is not to
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.
they are in will be a bad End God made known his Power and got himself a Name in the destruction of Pharaoh who was a bitter Enemy unto Israel Doct. 6. Those that are truely Conscientious love their Enemies and wish them no worse than if they were their Brethren This is the sixth and last Doctrine Paul said Men and Brethren The Reasons of this Doctrine are these 1. The Command is express and plain to love Enemies Mat. 5. 44. But I say to you love your Enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you 2. Those who now have a good Conscience were once Enemies and yet they were loved though now the Children of God yet there was a time that they were the Children of wrath even as others Eph. 2. 3. Though now they have obtained Mercy yet there was a time wherein they had not obtained mercy They should compassionate Enemies since Divine Compassion was shewed to them even when they were Enemies 3. Enemies may be converted and become Friends to God and to his People Stephen had a Love to his Enemies when Stoning him to death and prayes for them his Prayer was heard and Saul that was consenting to his death was afterwards converted and became an Apostle and laboured more abundantly than all the Apostles to spread the Gospel of Christ Jesus 4. When Enemies are loved there is great Peace and Sweetness in such a temper this is a great Evidence of Sincerity and the Heart is emptied of that Malice Envy Revenge which are greatly torturing as well as very sinfull 5. To Love Enemies makes us very like unto our Heavenly Father for he is kind unto the unthankfull and to the evil he makes his Sun to shine upon the evil and upon the good and sends Rain upon the just and upon the unjust Mat. 5. 45. The Use that I shall make of this Doctrine shall be in these three particulars 1. If the Conscientious love their Enemies surely they will much more love their Brethren How much is Love called for in the Gospel what Motives are used to perswade to it 'T is the Mark upon the Sheep of Christ that they love one another and He that dwells in love dwells in God and God in him 1 Joh. 4. 16. 2. Because so little love we may conclude there is but little Conscience (†) Pigri mortui miseri eritis si nihil a metis Amate sed quid amatis indete Amor Dei amor proximi Charitas dicitur amor mundi amor hujus saeculi Cupiditas dicitur cupiditas refraenetur charitas exicetur charitas bene oper antis dat ei spem bonae conscientiae Augustin Tom. 8. Enarrat in Psal 31. pag. mihi 188. 186. Love is grown cold and therefore surely Iniquity does abound and Conscience is grown dead 3. To revive Conscience is the way to Vnity and Peace 'T is sad to see the Members of Christ at variance among themselves While one cryes out I am of Paul and another I of Apollo and another I of Cephas 't is a sign they are all carnal and walk as men 1 Cor. 3. 3 4. 't is a sign there is little of Conscience Conscience if good is an Enemy to Strife and Division 't is against perverse Disputing and that Pride and Passion and Selfishness with which those Disputes are managed A good Conscience charges them in whom it is as they will approve themselves Subjects of the Prince of Peace and Children of the God of Peace and make it evident that they understand the Gospel of Peace that they take care to keep the Vnity of the Spirit in the Bond of Peace Eph. 4. 3. The Conclusion THus have I finished all the Doctrines which I raised from the words of my Text. I hope I have not been all this while beating the Air or Plowing upon a Rock and losing my Labour My Hearts desire and Prayer to God for this whole Congregation is that they may be Awakened Converted Built up and Saved I have spoken many words to you Now I shall address my self unto Conscience within you and desire it to speak all my words over again Satan be dumb and tempt no more Or if he will not be dumb be you deaf to his Temptations Be silent O thou Flesh and perswade no more unto that which is unto the Souls Ruine But let Conscience be heard in what it speaks in the Name and from the Word of God O Conscience rouze up thy self understand thy Power know thy Office lift up thy Voyce and do thy Duty Tell this Congregation thou hast something to say to every Mothers Child of them and command them to hear thee or else threaten to Reproach them in Hell for ever for their refusing to hearken 1. Then speak unto the Ignorant Cause a dreadful sound in their Ears (l) Hic consentiamus mala facinora conscientia flagellari multos fortuna liberat poenâ metu neminem quia infixa nobis ejus rei aversatio est quam natura damnavit ideo nanquam fides latendi fit etiam latentibus quia coarguit illos conscientia ipsos sibi ostendit Seneca Epist 97. Tell them that their danger is greater because they do not apprehend their danger and that if they are Ignorant of God and Christ they have none of that Knowledge which is Life Eternal John 17. 3. Say How long ye simple ones will ye love simplicity and Fools hate Wisdom Turn you at my Reproof and use the means to obtain Understanding and especially ask it of God that he may pour out his Spirit unto you and make known his Words unto you Prov. 1. 22 23. Tell the Ignorant that the Devil is the Ruler of the darkness of this World and therefore those that are in darkness are under the Devils power bid them look unto Christ Jesus for Light and for Redemption that they may be rescued out of Satans hand and made free indeed 2. Speak O Conscience to the Profane tell them that 't is not more certain that God is Holy than that he is their Enemy they Declare themselves open Rebels against the great and glorious Majesty of Heaven and Earth And he has threatned to break such with a Rod of Iron and to dash them in pieces like a Potters Vessel Psal 2. 9. Tell the Notorious Drunkards and Swearers and Whore-mongers and Sabbath-breakers that their sins at last will find them out that wickedness will be found and felt to burn as the fire and that God must needs be infinitely too hard for all that harden themselves against him Oh call unto these Frantick self-destroying sinners to stop presently lest the very next step be into the bottomless Pit of woe out of which there can be no Recovery Roar in the Ears of those Ranting Roaring Fellows and let them not Eat or Drink or Sleep much less sin in quiet for thee tell them