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
draw us after God as well as the Reins of fear to restrain us from sin It brings Mercies to remembrance all which and oh how great is the Number of them are as so many Obligations to Obedience and withal assures us that God is such a Master that if we follow him fully we shall not want renewed and multiplied encouragements in his Service What Nathan spake unto David after his sin Conscience does speak after the same manner before to keep us within the bounds of our Duty God has delivered he has loaded thee with benefits and if these are too little he is willing to give more and therefore leave him not but cleave unto him All these ways does Conscience take to move us to do the will of God and indeed especially at some times its impulses are very vehement and strong it fills its mouth with Arguments and evidently lays before us the unreasonableness and danger of sin and uses a rest less importunity to disswade us from it and if Conscience notwithstanding all this be stifled hereby we shall vastly increase our guilt and our sinning will become by far the greater provocation 4. As 't is the Office of Conscience to impell us to comply with the will of God so also to bear Witness concerning our selves and Actions As it tells us what we should do so what we do it exactly observes 'T is very evident from Scripture that this witness-bearing is a main part of the work of Conscience Rom. 9. 1. I say the truth in Christ I lye not my Conscience also bearing me witness in the Holy Ghost So 2 Cor. 1. 12. the Apostle speaks of the testimony of his Conscience that in simplicity and godly sincerity he had had his conversation in the World Conscience is such a witness as is more than a thousand other witnesses for 't is privy to all we do it will many times cry out against us when others flatter us (g) Magna vis est Conscientiae Judicis magna in utramque partem ut neque timeant qui nihil commiserint poenam semper ante oculos versari putent qui peccârint Cicero Orat. pro T. An. Milone pag. 553. And if it testifies good concerning us it will not be controuled by mens censures nor by Afflictions which are seeming tokens of Gods Anger Job's burthen was very heavy his griefs and calamities were more weighty than the Sand so that his words were swallowed up His Friends charge him with Hypocrisie and yet Conscience witnessing for him does prevail Job 27. 5. Till I dye I will not remove my integrity from me and his Heart winessing to his Righteousnesse and sincerity he goes higher Job 16 12. Also now behold my witness is in Heaven and my Record is on High Three things are implied in this witnessing of Conscience 1. A recollection of what we have done It has a notable faculty in running back upon the footsteps which we have taken (h) Cambdens Remains pag. 26. The old English word for Conscience was In-wit because it knows whatever is within us whatever is done by us Those which we read of Jer. 8. 6. who when God hearkned and heard did not speak aright did not say What have we done 't is a sign their Hearts were hardned and their Consciences for the present cast into a dead sleep But here I must say that Conscience though asleep is like Noah who knew what his younger Son had done to him and how he had looked upon his nakednesse when he was asleep Conscience when it wakes will understand all that was done before and the sooner it begins to reflect the better will it discharge its duty 2. This witnessing of Conscience implies a comparing of what we have done with that rule which God has prescribed us What was feigned concerning Janus that ancient King of Italy that he had two faces may truly be affirmed concerning Conscience with one face it looks forward towards the VVord which is the rule of Righteousness and with the other it looks backwards towards our selves and then inquires whether there be that purity and uprightness of Heart and that living soberly righteously and godly which the VVord does so expresly call for 3. The witnessing of Conscience implies its bringing in evidence pro or con for or against us according as we have or have not taken heed to that rule which whosoever walks according to Peace and Mercy shall be upon them Gal. 6. 16. The witnesse of Conscience is an accusation upon doing Evil but an apology upon doing well 1. This witnesse of Conscience is an accusation upon doing Evil. Conscience does charge the soul with guilt and this is a very heavy charge where sinners are not without or past feeling The Conscience of David when Nathan came to him presently seconded Nathan The Prophet accused him Thou art the Man his Conscience also sides with the Prophet and he accuses himself I have sinned against the Lord 2 Sam. 12. 13. An accusing Conscience made David so sensible of his need of mercy and so earnest that he might obtain it the sight of his sins caused most deep dejection of spirit The thirty eight psalm is called a Psalm of David to bring to remembrance His conscience was busie in reflecting and accusing when he wrote it and how does he complain v. 3 There is not any rest in my bones because of my sin for mine iniquities are gone over my head as an heavy burthen they are too heavy for me I am troubled I am bowed down greatly I go mourning all the day long v. 4. 6. There are six things to be observed concerning the accusations of Conscience 1. Conscience accuses undeniably it does not charge the sinner upon hear-say or upon surmise but upon its own knowledge I accuse of nothing sayes Conscience but what I saw done with my own eyes and when I saw it I wrote it down with all the aggravating circumstances of it in my own Book of remembrance and here you may find it registred You may as well deny that you see at all when you see most plainly as deny Consciences accusing testimony We find therefore in Scripture that when Conscience has brought to remembrance sins committed a great while before its testimony even then could not be denyed Josephs Brethren many years after their cruelty towards their Brother cry out We are Verily guilty Conscience accused and they could not deny it Job's Conscience told him of the sins of his youth when he was grown up to riper years and he acknowledges them Job 13. 26. For thou writest bitter things against me and makest me to possesse the iniquities of my Youth 2. Conscience accuses boldly as 't is said of Death that it comes as easily to the Princes Palace as the Beggars Cottage so it may be affirmed concerning conscience 't will come and speak as plainly to the highest as to the meanest 'T is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a respecter of
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
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
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
(g) Philosophers have measured mountains Fathom'd the depth of Seas of States and Kings Walkt with a staff to heaven traced fountains But there are two vast spacious things The which to measure it doth more behove Yet few there are that sound them Sin and Love Hebert Agony pag. 29. No Creature can fully understand it onely God who knows how good himself is knows how evil sin is which is directly opposite and contrary to him But though we cannot sound the bottom of this evil no more then we can dig to the Earths Centre yet much is discovered by the VVord of God Sin is worse then the Devil for it made him a Devil Take sin from the Devil he will be a glorious Angel if sin get into a glorious Angel 't wil turn him into a Devil presently Sin will make us like the Devil if we go on in it and bring us into the same state of unalterable misery But let us view sin a little with relation to God 'T is a daring of his Power and Presence a bold challenging of the Almighty to do his worst 'T is an affront of his Majesty a casting off of his Authority Let us break his bands asunder and cast away his cords from us Psal 2. 3. 'T is a robbing him of his Glory which is so dear to him and which he is so unwilling to give to another 'T is a slighting of his Goodness which is so vast and large that it should attract the Love and Hearts of all and which alone can satisfie and be beatifical to the Soul of Man 'T is an injury to his Justice contrary to his Holiness denies his Truth makes him a Liar for neither Promises nor Threatnings are believed Nay Sin strikes at the very Being of God for if hating our Brother be murthering of him Ah! what is hatred of God to be called No wonder that the Lord is so angry at sin and turns those that will by no means turn from it into Hell and makes them for ever to bewail their Rebellion against him If Sin were but rightly understood Conscience would be tender of offending we should not dare to be so venturous upon so great an evil Would you grieve for sin cry out What have I done would you be tender and afraid to sin when tempted say What am I about to do how much shall I do against God how much shall I wrong my own Soul 2. That Conscience may be tender see him that is invisible Moses did thus by the eye of Faith and this made him so tender that he refused to be called the son of Pharoahs Daughter he esteemed the reproach of Christ greater Riches than the Treasures of Egypt and chose rather to suffer Affliction with the People of God than to enjoy the Pleasures of Sin which are but for a season Heb. 11. 24. 27. The thoughts of God do disturb the stupid Conscience therefore wicked men care not to speak or hear or think of him But Believers endeavour to imitate David who said I have set the Lord alwayes before me and this makes and keeps Conscience very tender Look up often to God and the frequent viewing of him will encrease both Fear and Love David having studied well the Omni-presence of God and perceived that in every place God was perpetually by him he desires to have his heart and thoughts searched and tried and every wicked way in him discovered and Conscience is so tender that he dares and cares to go in no way but the way that is everlasting Psal 139. 23 24. See God in every ordinance then Conscience will tell you he is jealous about his worship that he is a Great King and hath said Cursed be the deceiver who having a male in his flock voweth and sacrificeth unto the Lord a corrupt thing Mal. 1. 14. See God in every providence then Conscience will tell you that mercies are not to be abused nor consumed upon your lusts and that afflictions are sent to take away your Sin See God in every Temptation how easily then will Conscience silence the Tempter by telling him 't is not safe to provoke the Lord to his very face 't is not wisdom to forfeit his Favour to incurr his Anger for such poor things as Satan offers his greatest offers are but poor and oh how far does the Lord outbid him 3. That Conscience may be tender Bewail the stupidness of it and cry to have it cured Follow God with restless importunity Lord enlighten my eyes and awaken my Conscience lest I sleep the sleep of death He will be angry with you if you should think that you can cure your selves of this malady you cannot please this Physician better than to make use of him You have great encouragement to seek unto him for he has expresly said A new Heart will I give you and a new Spirit will I put within you and I will take away the Heart of stone out of your flesh and I will give you an Heart of flesh Ezek. 36. 26. The stone in the heart and the stupidness of the Conscience are diseases near a kin nay the one does include the other a stony Heart implies a senseless Conscience and an Heart of flesh a Tender-conscience Hope in this word of Promise He is faithful that has made it Never any yet have found the Lord backward to heal that were indeed weary of their Distempers 4. That Conscience may be tender Eye the examples of Saints whose tenderness in Scripture is commended How tender was Joseph though his Mistress tempted him and he a Servant though he was a young man and Single though opportunity offered it self and there was a great probability of secrecy in reference to his Master though he was likely to be accused of an attempt to Ravish if he did not consent to commit Adultery and hereby his Masters rage might endanger his life Yet Conscience was so tender that he did not dare to do so great a wickedness O Joseph though thou hadst a beautiful outside yet thy inside thy Heart was much more amiable How tender was Job there was none like him in the Earth he feared God and eschewed evil and throughout chap. 31. you may read with what care and Conscience he Eschewed it He was so watchful against uncleanness that he made a Covenant with his eyes he was so just that he did not despise the cause of his own Servants He was so Merciful that he carried himself like a Father to the Poor and like a guide and Husband to the Widdow He was so free from revenge that he rejoyced not at the destruction of him that hated him neither did he lift up himself when evil found him Unto these Scripture instances I shall add another concerning one of the Fathers k He that writes the life of Anselmn relates this passage and ushers it in with this Preface My Conscience bears me witness that I lye not He feared nothing in the World more than
Conscience Flatter us it will but injure us if it deal Faithfully though it speak never so terribly it may do us a great kindness You must know that a good Conscience may Accuse as well as Excuse It Accuses indeed of evil but 't is not evil that it does Accuse (i) Neque magis vitio verti potuit conscientiae postea cùm juste accusavit condemnavit quà m ipsi legi Judici summo qui idem fecit post ingressum peccati non ante Tantum vero abest conscientiae accusatio justa ab omni justâ reprehensione ut a peccatoribus imprimis requiratur tanquam unica via de peccatis admissis agendi paenitentiam Ames De Conscien l. 1. c. 12. but a part of its Duty and truly this is Necessary unto our Humiliation and Amendment 1. The Accusations of a good Conscience are just sin is the ground of those Accusations and the better the Conscience is the more immediately there will be a smiting of the heart after the prevailing of a Temptation Thus David's heart quickly smote him after he had numbred the People and he said I have sinned greatly in that I have done and now I beseech thee O Lord take away the Iniquity of thy Servant for I have done very Foolishly 2 Sam. 24. 10. And when a good Conscience Accuses 't is not easily satisfied 't will not be quiet till there be a confession of sin before God a loathing of it and pardon and healing are obtained through our Lord Jesus While David kept silence that is refused ingenuously to confess his fault his Conscience was clamorous and his Bones waxed old through his roaring all the day long and his moisture was turned into the drought of Summer Psal 32. 3 4. but at length he has Peace v. 5. I acknowledged my sin unto thee and my Iniquity have I not hid I said I will confess my transgressions unto the Lord and thou forgavest the Iniquity of my sin Selah 2. And as the Accusations of a good Conscience are just so it will Excuse if there be good Reason for it It will call Grace Grace if it be true though it be but weak God does not despise the day of small things neither ought Conscience It ought not by taking notice onely of sin and over-looking the Spirits work in the Soul to go about to break the bruised Reed and quench the smoaking Flax. It must be granted that Believers Consciences do bring in a false Testimony against them at some seasons and they make bold to call themselves Hypocrites and to affirm that there is nothing in them but what may be found in Reprobates But this is no part of Consciences goodness and they are to be reproved because upon every light ground they are so apt to question their Estate and to rank themselves among the Hypocrites in doing thus they gratifie Satan exceedingly and hinder their own Edification because they are ever questioning whether the Foundation be rightly laid and God has little or no thanks from them though in giving them the least measure of saving Grace he has done more for them than if he had put Scepters into their hands and Crowns of pure Gold upon their Heads But you will ask how may Conscience be made thus Faithful in its Testimony I Answer 1. If you would have Conscience bear witness truly neither add unto nor diminish from the Word of God Call not those Sins which are not transgressions of his Laws and call not those Duties which he never commanded God has so fully revealed his mind in his Word that whatever is not expresly contained in it or by firm consequence deducible from it Conscience is not to take notice of either as Truth or Duty Look not into false Glasses which Satan will be apt to set before you The Scripture is the true Glass and 't is the thankful Glass too which mends the eyes of them that look into it 2. Look well into your selves be willing to take notice of the evil in you as well as the good and which is needful to be added for the sake of humbled Souls be willing to Observe that good which God has wrought in you as well as the evil which you labour under 3. Let it be your earnest request at the Throne of Grace that your own Hearts may not deceive you As Satan is a lying Spirit so your own Spirits are false to you and are ready to joyn with him God is able to discover you unto your selves though the Heart be so deceitful above all things that the Prophet crys out who can know it Yet the Lord searcheth the Heart and tryeth the Reins Jer. 17. 10. 4. Be willing that Conscience should speak truth whether that truth make for you or against you That was a bad temper of Ahab who hated Micajah because he Prophesied not good concerning him but evil 1 Kings 22. 8. and because he could not endure to hear of Evil at length he feels it and there was no Remedy When Conscience does speak most against you in some Respects 't is for you because whatever you aile there is a Remedy provided in the Gospel To know the truth of your Condition if it be bad does not make it worse but is one good step unto the alteration of it for the better That 's the Fifth thing A good Conscience is Faithful in Witness-bearing 6. The goodness of Conscience lies in the purity of it Nothing in the Soul of Man can be said to be good in a Scripture-sence unless purged for as the whole Soul is Corrupted by Nature so renovation in the whole is needful our Understandings are not good till Sanctified to depart from evil is Vnderstanding our Affections are not good till cleansed our Consciences are not good till purged I do not I dare not affirm that this purity of Conscience in this Life is so compleat as to exclude all manner of defilement in this sence who can say I have made my heart clean I am pure from my sin Prov. 20. 9. But that which the Gospel accounts purity of Conscience lies in these particulars 1. Where the Conscience is pure no sin is concealed or covered If we cover sin God will not cover it we shall not be of the Number of those Blessed ones whose Transgressions are forgiven whose Iniquities are covered and to whom the Lord will not impute sin A pure Conscience therefore without any guile or reservation confesses all before God and as it confesses all it knows so 't is willing to know more that more may be acknowledged and bewailed Job among other Arguments uses this and 't was a strong one to prove the purity of his Conscience that he had not covered his Transgression as Adam by hiding his Iniquity in his Bosom Job 31. 33. He that conceals a Thief sides with him and he that hides sin 't is a sign his heart is not turned from it A pure Conscience is free and
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
A HEAVEN or HELL UPON EARTH OR A DISCOURSE CONCERNING Conscience By Nathanael Vincent M. A. Minister of the GOSPEL Acts 24. 16. Herein do I Exercise my self to have a Conscience void of Offence towards God and towards Man Multi quaerunt Scientiam pauci Conscientiam si vero tanto studio sollicitudine quaereretur Conscientia quanto quaeritur secularis vana scientia citiùs apprehenderetur utiliùs retineretur Bernard de Interior dom cap. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocl in Pythag. aur Carm. pag. mihi 213. 214. London Printed for Thomas Parkhurst at the Three Bibles and Crown at the Lower end of Cheap-side 1676. TO THE Much Honoured Sir Nathanael Herne Henry Ashurst Sen. Esq Mr. Abr. D'olins Merchant John Gould Esq Mr. Kiffin Merchant Grace Mercy and Peace be Multiplyed Honoured Sirs IF a Wish might be Granted to hear the Apostle Paul in the Pulpit one would be ready to Wish again that Christ or Conscience might be the Subject of his Sermon Were He to Preach how would he set forth Christ who is the Beloved Son of God! the brightness of his Fathers Glory who is Adored by all the Angels and deserves to be the Desire of all Nations How plainly and impartially would he deal with Conscience examining searching and reproving it and thereby commend himself to it in the sight of God One (a) Vnicuique Liber est sùa Conscientia ad hunc Librum discutiendum emendandum omnes alii inventi sunt Bernard De Interior Dom. Cap. 28. of the Fathers calls Conscience a Book and Affirms that other Books were invented that the Errata in this might be Corrected The Scriptures themselves were given by Inspiration of God to this End that the Evils of Conscience might be Discovered and the Man of God made Perfect throughly furnished unto all good Works 'T is therefore a bad World because Conscience seems to be Exiled and Banished out of it Conscience has in these Days lost its Power and does not Exercise that Authority which by right it should as Gods Vicegerent here below But Mens Wills and Lusts have got the head so that neither God is feared nor Man regarded And for their own Souls they are least of all concerned If it be a sad Sight to see Beggars on Horse-back and Princes Walking as Servants upon the Earth much more is it to be Lamented that Mens Corruptions which ought to be held in perpetual Restraint should sway and Command all and Conscience the mean while be slighted stifled stupified and kept under which as a Prince should be Obeyed in every thing and from God give Laws to the whole Man What One said of a good Magistrate may be applyed unto a good Conscience that (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a Benefactor and Friend to Mankind 'T will never be well with us till this have a Resurrection This is the way to obtain a Blessing from God the way to have Prosperity Trade Reputation and which is more than any than all these the Honour and Credit of the Christian Religion revived which has sunk in the esteem of many because so little of Conscience has appeared in those who have Professed it That thus it may be is the end both of this Book and of its Author And I have Dedicated it unto you Honoured Sirs who are of different Perswasions to shew that great Respect I unfeignedly bear unto you All and because Persons of all Perswasions have need to study the Subject here Treated of How many bad Consciences are there of every Opinion And if all of every Opinion would but look well to their Consciences and be so self-denying as to lay aside their Passions and their Interests This would be one of the most probable means to bring all to a better Agreement They are the Carnal and Hypocritical of every Party who endeavour to make breaches wider that are the Quarrellers and Disputers The truly Conscientious abhor Contention the sincere are very inclinable unto Peace I shall add no more but Conclude this my Address to you with an earnest Wish that All of every Perswasion may imitate You All in regard of Conscientiousness Moderation and Wisdom And 't is not a Complement to tell you that in thus Wishing I Wish well to the whole Nation and to the Churches of Christ in it Your most Humble Servant for Jesus sake Nathanael Vincent An ADDRESSE TO THE Conscience of the READER Conscience MY Expectation is greater from Thee than from any thing in the Reader besides I make no question but what I have written being opposite unto the sinfull and corrupt Inclinations of men will also be displeasing to their Humour but I have hope that Thou wilt side with me 'T is easie to convince Thee that Sin is to the prejudice of the whole Man that a Redeemer is to be prized by Sinners who are under the worst kind of Bondage and that Holiness is for men's Honour and Interest and Safety 'T is easie to convince Thee that those Pleasures and Advantages which are offer'd in Temptation are inconsiderable and that 't is the heighth of Folly to yield unto the Tempter to forsake an All-sufficient God to hazard an immortal Soul and venture the enduring of Eternal Misery for the sake of those Profits and Delights which are so mixed and unsatisfactory while enjoyed and which can continue at longest but a very short season And since it is most certainly thus O Conscience keep not silence produce the Word of God and there shew how the Lord has given thee a Negative Voice and allows nothing to be done that may defile or wound thee Protest loudly and peremptorily against all Sin call Heaven and Earth to witness and God himself unto thine assistance Vigorously oppose the Enemy of Mankind who hath his Name Apollyon because he endeavours to destroy all Bestirre thy self and joyn with Me in endeavouring to hinder the everlasting Ruine of every Reader who shall take this Book into his hand My design is not to turn People to a Party but to turn them unto God that which I preach up is Faith in our Lord Jesus and Purity in Heart and Conversation And surely such a design Thou canst not but approve such a Doctrine Thou must needs grant is faithful sound and consequently worthy of all Acceptation O Conscience I am pleading for God! that He who is so Great and Good may be obeyed and that the Sons of Men would submit their Wills to His And this is a thing but very equal since their Wills are corrupt and foolish and strongly inclin'd unto what is mischievous to themselves but His is wise and gracious and never commands any thing but what is really for the Profit of him that is to yield Obedience I am likewise O Conscience pleading for Thee that Thou mayst be allowed the free Exercise of thy Authority and Power and mayest be hearkened to whenever thou dost declaim against Sin and
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
be so unfaithful as seldom to admonish yet at length 't will awake and then 't will be found that it knowes and remembers all misdoings The Regenerate likewise have a Conscience which is enlightned and purged and renewed by the Blood and VVord and Spirit of our Lord Jesus 3. As 't is clear from Scripture that there is a Conscience in Man so 't is evident by experience And here I shall make an appeal unto every ones sense and observation in three following questions 1. What is it that speaks to you when (*) Nemo minus solus quam cum solus alone and tells you that there is an All-seeing God but Conscience (l) NOTE Whenever Conscience performs its office aright t is inlightned and acted by the Spirit of God The Spirit therefore is to be acknowledged for without him Conscience would have no light or life or power or feeling 'T is this which brings to your remembrance that the Lord who is so holy is alwayes present that no darkness or retired corner can hide you from him but he compasses your path and your lying down and is acquainted with all your ways 2. What is it but Conscience that forbids the yeilding to temptations even unto the most secret sins Secret places can hide the Sinner from the eye of man and there are some Sins namely heart wickednesses which man can take no cognizance of and yet we are checkt when we are giving way to these which shewes there is a Conscience as well as a God privy to them When Satan and a deceitful Heart do plead for Sin and perswade to it by this argument that never any are likely to know it yet even then conscience declares against it and cryes out Oh do not that abominable thing which God hates 'T was well said by one of the Ancients to the Gentiles Vos conscios timetis nos conscientiam You are afraid lest others should be conscious to what you do we fear even our own Consciences 3. What is it but Conscience that impresses a fear of a Judgment which is to come (m) Beatus erit quisquis non sine memoriâ divini judicii omnia gesserit Hillar in Psal 118. Rythm Bernard Expavesco miser multùm Judicis severi vultum Quem latebit nil occultum Nec manebit quid inultum Et quis nostrûm non timebit Quando Judex apparebit Ante quem ignis ardebit Peccatores qui delebit It many times with a great deal of Power does mind us of such Scriptures God has appointed a day wherein he will Judge the World in Righteousness Acts 17. 31. We must all appear before the Judgment-seat of Christ that every one may receive the things done in his Body according to that he hath done whether it be good or bad 2 Cor. 5. 10. And Conscience knowing these Terrors of the Lord perswade Men to Repentance and to labour that whether present or absent they may be accepted of him 'T was a saying of Tertullian Conscientia est prae-judicium extremi judicii Conscience is a Judging before the last Judgment but still it tells of and referrs to the last Judgment that hereby the Heart may be over-awed 4. What is it but Conscience which urges unto secret Duties the Omission of which the World can take no notice of There is a Monitor within us which tells us that our Father is and sees in secret and will reward openly such as secretly and sincerely seek him Mat. 6. When our Hearts the desperate wickedness whereof is not quite cured in the best of us draw back from Prayer in the Closet Conscience then presses to it and pleads the Command the Advantage what an Evidence 't is of uprightness to be often with God alone This same Monitor likewise puts us upon the searching into and study of the Scripture for 't is the Character and property of the Blessed Man to have his Delight in the Law of the Lord and in that Law to Meditate Day and Night Psal 1. 2. 5. What is it but Conscience that applies Truths particularly which are more generally delivered in the Ministry of the Gospel I grant indeed that this application is the Work of the Spirit of God but the Conscience of Man is made use of herein by the Holy Spirit The Preacher shoots a great many Arrows The Spirit does direct them to particular Persons and Conscience takes notice where the Arrow sticks The same Language which was in the Prophet Nathan's Mouth to David after his so foul a fall is in the Mouth of Conscience The Word speaks in the general The Soul that sins shall dye the Wages of Sin is Death But then Conscience crys out Thou art the man that hast sinned and therefore Death and Destruction will quickly over-take thee unless there be a coming by Faith unto a Saviour and a turning out of thy Destructive ways 6. What is it but Conscience which does comment upon Afflictions Folly is bound up in thy heart says Conscience therefore thou feelest the Rod to drive it far from thee Thou art Worldly-minded therefore thou meetest with Losses to wean thee from that which if still doated on will both deceive and ruine thee Thou art too much like a slothful Servant therefore says Conscience Affliction is sent to make thee mend thy pace and follow them who through Faith and Patience inherit the Promises (n) Tempestuous times Amaze poor mortals and object their crimes Herbert When Joseph's Brethren were all put into Ward in Egypt their Consciences commented upon their Restraint and brought their injurious handling of their Brother to remembrance Gen. 42. 21. And they said one to another we are verily guilty concerning our Brother in that we saw the anguish of his Soul when he besought us and we would not hear therefore is this Distress come upon us 7. What is it but Conscience that traces us in all our Actions Conscience takes notice what Principles we are Acted by what Ends we aim at it Observes both the Matter and the Manner of our Actions Conscience Examines whether Love to the Lord constrain us to his Work whether the pleasing honouring and enjoying of God be our great Design whether our Hearts and Affections be in our Services After thy Praying and Hearing and Receiving are ended doest thou not find something within thee running over all thy performances and calling thee to Account whether thou hast Prayed with Faith and Fervency whether thou hast heard believingly and with attention whether thou hast received worthily This is Conscience 8. What is it but Conscience which haunts us upon miscarriages It s Mouth is full of Reproaches and these Reproaches are unanswerable After sins especially presumptuous ones have been committed there is a secret gnawing within and that is the Worm of Conscience (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch De his qui sero à Numine puniuntur pag. mihi 554. Plutarch compares the pleasure of sin which is
offered in Temptation unto a Bait and this is presently and greedily devoured but afterwards Conscience as an Hook holds the sinner and does torment him 'T is a sore trouble to have an House that is really haunted with Spirits to be disturbed with noises voices and frighting Apparitions 'T is likewise exceeding grievous to be haunted with an evil Conscience to have this continually Objecting the guilt which we have contracted and affrighting us with the Wrath of God the Chains of Darkness and the Vengeance of Eternal Fire which are threatned against the Workers of Iniquity 9. 'T is Conscience reflecting upon our sincerity which produces such Peace and Satisfaction The Persons whom we converse with and that take notice of our Actions are not competent Judges of our sincerity for 't is not in their Power to look into our Hearts But Conscience as it does discern so it approves uprightness That Italian Philosopher and Poet Petrarch has an Excellent saying What though thy Neighbours celebrate thy Name they deceive one another and all deceive thee Be not lifted up with the Testimony of others there is within thee a more uncorrupted and certain Witness and that 's thy Conscience ask this concerning thy self and give credit to it And in another place he says (p) Vulgus te notum faciet virtus clarum conscientia securum Petrarch The People will make thee known Vertue will make thee Famous but 't is Conscience approving thee that makes thee comfortable and secure Oh Conscience how insuperable are thy Consolations Though Satan the Accuser of the Brethren call me Hypocrite though Romish Pseudo-Catholicks do call me Heretick though furious and uncharitable Protestants do call me Schismatick yet if Conscience rightly informed by the Word of God say I am sincere I shall have Peace whoever endeavour to disturb me Thus have I proved at large that there is a Conscience in Man I now add these following particulars 1. This thing called Conscience is in every one there is no Man without it You may as well suppose a Man without an Understanding as without a Conscience and without a power to know any thing as without a power to reflect upon himself Every reasonable Soul being capable both of Sin and Grace is endued with a power of reflecting upon it self that sin may be condemned and Grace may be approved All are called upon to consider their ways Hag. 1. 5. 7. but to take our own ways into consideration is the work of Conscience Conscience therefore is in all Let none therefore sin presumptuously and securely as if they had no Conscience at present to Observe them or at any time to Reproach and torture them 2. This Conscience when awakened will deal plainly with the greatest It regards not the high Estate of Persons but will tell them their own without Flattery Pharaoh at first crys out Who is the Lord that I should Obey his Voice I know not the Lord neither will I let Israel go Exod. 5. 2. But afterwards the Lords Miracles which he wrought and the Plagues which he inflicted upon the Egyptians awakened the Conscience of Pharaoh and he crys out unto Moses and Aaron I have sinned the Lord is Righteous and I and my People are wicked Exod. 9. 27. He speaks this Language unto Moses because Conscience had before spoken the same Language to him and had told him of his sin and wickedness and the Righteousness of that God whom he had exalted himself against Conscience did flie in the Face of Belshazzar though so great a Monarch when the Hand did write his doom upon the Wall and put him into such a consternation * Sa. Danyel Life and Reign of Henry 1 pag. 65 66. that his countenance was changed the joynts of his Loins were loosed and his Knees smote one against another Dan. 5. 6. After King Henry the First had put out the Eyes of Robert his Eldest Brother and had lost William his Eldest and onely Son in a Storm at Sea this sudden clap of Gods Judgment did make his Conscience shrink with terror his sleeps were very tumultuous and full of Affrightments wherein he would often rise and take his Sword and be in Act as if he defended himself against assaults of his Person And the Historian says the King was never seen to Laugh afterwards Sir Walter Rawleigh Observes how the Consciences of Kings have been startled when Death has been within view and have forced them to do what before they refused and then adds these words (*) Hist of the World lib. 5. c. 6. Sect. 12. pag. 669. O eloquent just and mighty Death whom none could advise thou hast perswaded what none hath dared thou hast done and whom all the World hath flattered thou onely hast cast out of the World and despised thou hast drawn together all the far-stretched greatness all the Pride Cruelty and Ambition of Man and cover'd it over with these two narrow words Hic jacet here it all lies buried Conscience respects not the Persons of Princes but will flie in the Face of the proudest of them when God does give it a Commission 3. Conscience is not to be escaped we can no more flie from Conscience than we can run away from our selves When the Lord gives this Officer a Command and Power to speak we are forced to hear it as David speaks concerning God himself Whither shall I go from thy Spirit Whither shall I flee from thy presence If I ascend into Heaven thou art there if I make my Bed in Hell behold thou art there if I take the wings of the Morning and fly to the uttermost parts of the Sea thy Hand will reach me if I say the darkness shall cover me the Night shall be light about me Psal 139. 7-11 So truly these words may in part be applyed unto Conscience Whither shall we go from our own Spirits whither shall we flee from the presence of our Consciences 'T will go after us to Heaven 't will follow us down to Hell if we travel into the remotest Regions we cannot shake off Conscience but 't will be our Companion and Observer No darkness can hide any thing from its view but the Night shineth as the Day the darkness and the light are both alike to it Hieroclus upon Pythagoras calls Conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Keeper most intimate and unavoidable Nec fugere nec fugare potes You can neither fly from it nor cause it to fly from you Very Devout is that Meditation of Bernard (q) Peccata mea celare non possum quoniam quocunque vado conscientia mea mecum est secum portans quid in eâ posui sive bonum sive malum Servat vivo restituet defuncto depositum quod servandum accepit Si malè facio adest illa si autem bene facere videor inde extollor adest illa adest vivo sequitur mortuum ubique mihi gloria vel confusio inseparabilis pro
qualitate depositi Sic sic in domo propriâ à propriâ familiâ habeo accusatores testes judices tortores Bernard Meditat. devot cap. 13. pag. mihi 1060. My sins I am not able to conceal because where ever I go my Conscience is continually with me and carries with it what I have put in it whether it be good or evil It keeps for me living it will restore to me dying what I have delivered to be kept by it If I do evil Conscience is present if I seem to do good and am lifted up with Pride Conscience is present It accompanies me all my Life long 't will follow me after Death and will be my inseparable either Glory or Confusion according to the Quality of what it has Observed in me Thus thus in my own House in my own Soul I have Accusers Witnesses Judges Tormentors if I dare to give way unto Iniquity 4. Though Conscience may seem to be quite banished and for the present does no more its Office than if there were no such thing yet this Exiled and Banished thing will at last return or to speak more properly this Conscience that was imagined to be in a dead sleep or altogether careless will shew that it has been too much present with the guilty all along These six particulars are here to be Observed 1. Some great Affliction may awaken Conscience When the Widow with whom Elijah sojourned her Son fell sick and his sickness was so sore that there was no breath left in him her Conscience was exceedingly startled and she said to Elijah What have I to do with thee O thou Man of God art thou come unto me to call my sin to remembrance and to slay my Son 1 Kings 17. 17 18. The Locusts which were so very grievous that came over all the Land of Egypt extorted a Confession from Pharaoh's Conscience though his Heart was before hardned He called for Moses and Aaron in haste and said I have sinned against the Lord and against you now therefore forgive I pray thee my sin this once and intreat the Lord your God that he may take away from me this Death onely Exod. 10. 16 17. How does Affliction give new Eyes and make sin appear in other colours than before it seemed to have When the Body of a sinner is first struck with a Disease and the mind apprehends this Sickness may prove deadly and that now being Arrested the sinner must quickly appear before the Judgment-seat Ohthen what a commotion is there in the Soul and how fierce and clamourous is the Conscience which before was deeply silent 2. Conscience may awake after a fall into some scandalous sin When the long covered Hypocrisie is detected and the sly sinner which waxed worse and worse and yet was secure at length does commit some sin that the World crys shame on Oh then Conscience may joyn in with the VVorlds clamors (r) Non aurem solam percutit iracundia criminantis verùm etiam conscientiam mordet veritas criminis August l. 3. contra lit Petilian Tom. 7. and tell him that now his sin has found him out and that Heaven has revealed his iniquity and that because he has despised God he has been suffered to do that which has made himself to be lightly esteemed 3. Conscience may awake at the hearing of a powerful Sermon The messengers of the Lord are commanded to lift up their Voices like a Trumpet and the design is to startle Conscience and that sinners may be made sensible of and to know their Transgressions Isaiah 58. 1. God speaks thus to the Prophet Ezekiel chap. 6. 11. Smite with thine hand and stamp with thy foot and say Alas for all the evil abominations of the House of Israel These gestures this earnestness and crying out of abominations is used to affect the Hearts which before were stupid And truly the VVord of God has oftentimes taken impression even upon those whose Souls were more than ordinarily senseless The Apostles hearers were mockers and yet the VVord being set home they were prickt at the Heart and said Men and Brethren what shall we do Act. 2. 37. Now when the VVord does awaken the Conscience there is more ground to hope that God has a design to work a saving change and that the troubles of Spirit are but as it were the pangs which fore-run the new Birth 4. Conscience may awake when Death is within view I grant indeed that 't is too common for the ungodly to dy stupid and that there may be no bands in their death Psal 73. but yet experience shews that the approach of death does also fill many ungodly ones with horrour and amazement What made Balaam to cry out let me dye the death of the righteous and let my last end be like his Num. 23. 10. Surely he had pre-apprehensions how terrible a thing 't is for the ungodly to dye When nature is almost spent and the earthly Tabernacle is tottering and falling to the ground when Physicians are at a losse and friends stand by weeping and 't is whispered in the room Alas he cannot live many hours to an end Ah then Conscience may wake in terrible fright and the sinner may be confounded and as death comes with its sting so it may prove indeed the King of terrours 5. To be sure at judgment Conscience will be awaked thoroughly though sinners possibly may look death yet they cannot look the Judge in the face without being daunted He will strike terrour into the Hearts of those sinners that were most obstinate and unbelieving VVe read that at the great day the Books will be opened Rev. 20. 12. The Book of Scripture will be opened for by that every one must be judged The Word that I have spoken sayes Christ the same shall judge at the last day The book of Conscience will also be opened and what things are found written there will be taken notice of and must be answered for No Conscience at that day can be stupid The Heavens passing away with a great noise and the Elements melting with fervent heat and the Earth and the works therein being all in a flame every unjustified and unsanctified sinners Heart will smite him and as the Judge will condemn him so he will be condemned by his own Conscience Chrysostome (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Epist ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 advises every one to look into his own Conscience presently and to be strict in self-searching that he may not be condemned with the world for 't is a dreadful Tribunal which all must appear before and the trial of every one will be thorow and impartial 6. Conscience will be with the ungodly in Hell to all Eternity Could we go down indeed to the gates of Hell and have some discourse with the damned there and ask them concerning their Consciences they would answer that a great part of Hell lyes there and that they feel within
them a Worm continually gnawing and which will never dye they would answer that their Consciences now cannot be silenced that there is no respite from their clamours that they are continually upbraiding them with their madnesse in sinning and their more than madness in refusing to turn to God and to come to Christ for Life and for Salvation Barnard has a very useful passage (t) Optimum est tunc sentiri vermem conscientiae cùm possit etiam suffocari itaque mordeat nunc ut moriatur paulatim desinat mordere Mordendo rodat interim putredinem rodendo consumat ut ipse quoque pariter Consumatur nec foveri incipiat in immortalitatem Vermis inquit eorum non morietur ignis eonum non extinguetur Bernard de Conversione ad Clericos cap. 6. pag. 845. 'T is best of all says he that Worm of Conscience should be felt presently while 't is possible to destroy this Worm Let it bite now that it may dye and by degrees give over biting at all Let it feed upon and eat away corruption that it self also may at length be consumed for 't is sad to cherish this worm against hereafter for then the worm will never dye and the Fire will never be quenched I have finished that first particular which was to prove that there is a Conscience in Man In the second place I am to tell you what this Conscience is And first I shall speak of the Name And secondly of the thing it self 1. I shall speak of the Name Conscience in Latin Conscientia into which the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Holy Ghost uses in the original is very well translated is so called for several reasons 1. 'T is called Conscience because 't is Cordis scientia (u) Conscientia est cordis scientia cor enim se novit multa alia cùm se novit appellatur Conscientia cùm praeter se alia nominatur Scientia Bernard de Interior dom cap. 22. the knowledge of the Heart The Heart of Man is capable of knowing it self and other things when it understands other things this is science but when it reflects upon it self this is Conscience And indeed the Heart is in a special manner observed both by Conscience and by the Lord himself Conscience if it be rightly informed will not be contented with a Conversation which Men look upon as blamelesse unlesse the Heart be upright and pure (*) Nam scelus intra se tacitum qui cogitat ullum Facti crimen habet Juv. If a man harbour malice in his breast Conscience will charge him with Murther If he look upon a Woman to lust after her it will call him before God Adulterer If he abound never so much in profession and external performances yet if when he honours God with his lips his Heart be removed far from him Conscience will say he is a meer Hypocrite 2. 'T is called Conscience because it is concludens scientia a concluding knowledge which is gathered from some premises that went before Conscience therefore is styled by some a practical Syllogism in which the major or first proposition is the VVord of God the minor or second proposition is from a reflecting on our selves whether we have done according unto or against the VVord of God And the conclusion is a passing sentence upon our selves according to the same VVord The Scripture says To be carnally minded is death and the Conscience of a sinner adds but I am carnally minded and I savour nothing else but what is carnal and therefore I am a Childe of Death And again thus He that loves the World the Love of the Father is not in him but sayes the Conscience of a worlding I love the World am greedy after it and desire nothing comparable to it therefore I neither Love the Father nor have an interest in his Love On the other hand the Scripture affirms He that receives Christ is the Son of God but sayes the Believers Conscience I am willing to receive Christ to rule me and to save me therefore I am the childe of God And again those are blessed that Hunger and Thirst after Righteousness but sayes the Believers Conscience I Hunger and Thirst after Righteousness I desire to be made truly Holy to be sanctified throughout in Body Soul and Spirit therefore I am in a blessed State 3. 'T is called Conscience because it is cum alio scientia a knowledge together with some other Conscience supposes that we are known to some other as well as to our selves and this is the best reason why 't is called Conscience But you will ask me who does know us as well as our selves 1. The all-seeing God does know us perfectly (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia sciamus cum legislatore Deo ejus lege insinuante se animis nostris his idem testantibus Vossius de Orig. prog Idol l. 3. c. 42. The Apostle tells us that there is not any Creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom we have to do Heb. 4. 13. The Psalmist speaks to the same purpose Psal 94. 8 9 10. Vnderstand O ye brutish among the People and ye Fools when will ye be wise He that planted the Ear shall He not Hear He that formed the Eye shall He not See He that Teacheth man Knowlege shall not He Know Questionless His Eyes run too and fro beholding the Evil and the Good And indeed if there were not a God who knows us as well nay better than we do our selves we should not regard our own being privy to our wickednesse there is so much Self-Love that we should not stand in awe of our own knowledge but when we consider that the Lord also knows us this causes Grief and Fear and Trouble when we do Evil. 2. Our Lord Jesus who is ready to judge the quick and dead does also know our works In all those Epistles which he sends to the seven Churches of Asia he sayes I know thy works 'T is expresly said that Jesus knew all men and needed not that any should testifie of Man for he knew what was in Man John 2. 24. 25. He understands the very secrets of the Heart as well as what appears in the practice and our Lord being to give every one his final doom and to passe that sentence which can never be repealed surely his knowledge should damp the fiercest Temptations and make us diligent that we may be found of him in peace without spot and blamelesse 3. The Elect Angels are witnesses of more than we are aware of Upon this score it is that the Apostle in his charge to Timothy mentions the Angels as well as God and Christ 1 Tim. 5. 21. I charge thee before God and the Lord Jesus Christ and the Elect Angels that thou observe these things Sayes Calvin (y) Angelos Christo adjungit
non tanquam Judices sed tanquam futuros testes negligentiae aut temeritatis ambitionis aut malae fidei adsunt enim spectatores propter injunctam sibi ecclesiae curam Calvin he adjoyns the Angels to Christ not as if they were to be Judges but because they are witnesses of our miscarriages The work of the Angels lies very much here in the Church Militant they are Ministring Spirits sent forth to Minister for them that are Heirs of Salvation they rejoyce at the Conversion of a Sinner and surely then the sins of men displease them and they are ready upon Gods command to be the instruments of his revenging justice upon those who dare to Rebel against him 4. The Devils who are ready to be our Accusers are also our Observers They tempt us to sin and if we yeild to their Temptations are forward to cry out against us Satan indeed is a Spirit and so invisible but We are not invisible he knows where we are and what we do nay he can give a very shrode ghesse at our very thoughts and he does accordingly suit his baits and Temptations with marvellous subtlety And because the Enemy observes us and if we do wickedly though secretly will accuse us before God and take advantage against us to get us more under his power therefore it infinitely concerns us to be sober and vigilant against this Adversary and to resist him being stedfast in the Faith who goes about like a Roaring Lion seeking whom he may devour 1. Pet. 5. 8. Thus you see the reason of the Name Conscience it implies that others know us together with our selves Ah! let us not flatter our selves with hopes of secrecy in sinning More eyes than we imagine behold us when we are committing the most concealed abominations Devils look on for they egg us to them Angels look on and are angry God looks on who hates Sin with a most perfect hatred Christ also takes notice whose wrath is terrible for who can appease it whose Eyes are as a Flame of Fire and who has said I will make all the Churches to know that I am he which Searcheth the Reines and Hearts and I will render to every Man according to his Deeds Rev. 2. 23. 2. Thus of the name Conscience next of the thing it self And here I shall not trouble you with those debates and disputes in the Schools about Conscience I shall not take up time in determining those questions whether Conscience be a distinct faculty in the Soul from the understanding or an Act of it whether 't is to be restrained to the understanding or belongs also to the will and affections whether it be an habit or no These and such like questions will have a small influence unto the bettering of Conscience and therefore I wave them Origen gives this description of Conscience that (z) Spiritus corrector paedagogus animae socialis quo separatur à malis adhaeret bonis Origen lib. 2. in ep ad Rom. It is a Spirit which accompanies the Soul as a Schoolmaster and corrector whereby 't is separated from what is evil and adheres and cleaves to what is good If by Spirit here Origen mean a good Genius or Angel as some interpret him then 't is to be reckoned among his phancyes which have no Scripture-foundation but if by Spirit he mean a mans own Spirit then 't is a profitable description for Conscience is indeed a Schoolmaster to instruct us in our Duty and 't will correct us sharply when we sin and the lashes given by this Corrector are very dreadful and that which Conscience aims at is that we may be deterr'd from Sin and follow after Righteousnesse Aquinas defines Conscience after this manner (a) Conscientia est actus quo scientiam nostram ad ea quae agimus applicamus Aquin. primae Qu. 79. artic 13. Conscience is an act whereby we apply our knowledge unto those things which we do Now he makes three wayes of applying our knowledge 1. When we take notice what we have done or not done and so Conscience is said to Testifie 2. When we judge that this or that is to be done or not to be done and so Conscience is said to Binde 3. When we pronounce what we have done to be well or ill done and so Conscience is said to Excuse or to be full of Remorse Amesius tells us that (b) Conscienta est judicium hominis de seipso prout subjicitur judicio Dei Ames De Cons lib. 1. cap. 1. Conscience is a Mans judgment of himself as he is subject unto the judgement of God The Lord has given unto Man his Word for his Rule and the Lord himself will be his judge now Conscience is perswaded that this judgement is certain and that an account of our selves and actions must shortly be rendred therefore it passes a judgement presently It meddles not so much with others only so far as Duty towards them is to be performed or we make our selves partakers of their Sins But Conscience has chiefly to do with our selves and truly it tryes and judges concerning both our Estates and Actions whether we be in an Estate of Nature or of Grace whether our Actions be Good or Evil. Others do call Conscience the Soul of Man recoiling and reflecting upon it self These Recoyls are Terrible and beat us to the Ground nay strike us down to the very brink of Hell many times when we look back upon our miscarriages and our Sins are set in order before us and our eyes are held waking so that we can neither shut them nor look away These reflections also are accompanied with great pleasure when the Lord does work in us both to will and to do that which is good of his own good pleasure and then shines upon his own workmanship so that we know both that God has made us upright and takes Pleasure in our uprightness 1 Chron. 29. 17. But the Definition which I shall give you of Conscience and at large Explain is this Conscience is a power of the Soul in Man whereby we understanding the Will of God are impell'd to comply with it and do bear witnesse concerning our selves and actions and accordingly judge that is acquit or condemn our selves This Definition I shall take into parts that you may the better understand it 1. Conscience is a Power in the Soul of Man 'T is a Power or faculty because it produceth acts and is not got or lost as habits are but is inseparable from the Soul immoveable from the Subject I will not affirm that Conscience is really distinct from the understanding but 't is the understanding it self acting by way of Reflection The Understanding does Act directly when it apprehends what is True and False what is Good and Bad Absolutely and without Respect But it Acts by way of Reflection when it applyes what it apprehends and Reflects thus Is that which is True and Good embraced which is so worthy
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
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
of his Righteous judgement and whatever punishments he does sentence the Sons of Men unto they will not be able to charge him with the least injustice Their own Consciences will acknowledge every crime that the Lord then shall lay to their charge and when they are thrown down into that Lake which burns with Fire and Brimstone Conscience will be ready to speak the same language which you read Rev. 16. 5. 7. Thou art Righteous O Lord which art and wast and shalt be because thou hast thus judged Even so Lord God Almighty True and Righteous are thy judgments (m) Si reus Conscientiâ suâ premitur silet actacitus expectat suam damnationem suo jam silentio damnatus Calv. in Epist ad Rom. c. 3. v. 19. God will be justified when he speaks and cleer when he judges and sinners Consciences will cleer him fully and will acknowledge that his wayes are equal but theirs have been unequal Every mouth will then be stopped and the guilty will have nothing to object against their Judges proceedings I come in the last place to the Application Vse 1. Shall be of information several weighty Truths may be inferred from this Doctrine 1. If there be a Conscience in Man learn from hence that there is a God There are many arguments to prove this great fundamental Truth the Creatures would never have had a Being unless God had given a Being to them (n) If ever there had been altogether nothing there never could have been any thing His works do abundantly declare both his Being and his Glory But if we look into our selves we shall find this Truth written plain upon our own souls VVe are as I said before so full of self-love that we should not at all regard our own knowledge of our misdoings if Conscience were not convinced of the Godhead whose judgement we cannot possibly escape The Psalmist indeed tells us that the fool hath said in his Heart there is no God Psal 14. 1. but in this he rather speaks what his wishesare than what he is really perswaded of For it has been observed concerning those who have been most Atheistical that Conscience has prickt and terrified them sometimes and the dread of God has when they have heard it Thunder or have been in some great calamity returned upon them 2. If there be a Conscience in Man learn that God is omniscient If the Lord did confine himself to Heaven and there enjoying his own blessednesse did not at all take notice what is done here below we should sin securely and not be troubled that we have a Conscience perpetually observing us But therefore Consciences eye is regarded because God looks on as well as Conscience Our Hearts know much by us but God is greater then our Hearts and knowes all things Can any hide himself in secret places that I shall not see him saith the Lord do not I fill Heaven and Earth saith the Lord surely it concerns us to walk circumspectly and exactly since there is not any Creature that is not manifest in his sight but all things are open and naked unto the eyes of that God with whom we have to do Heb. 4. 13. 3. If there be a Conscience in Man learn that God is Holy and Righteous Therefore Conscience speaks so much against sin and reproaches after the commission of it because 't is contrary to Gods holy Nature and his Justice has a sword to be revenged upon the sinner Secure Transgressors are apt to imagine God altogether such an One as themselves but Conscience when it awakes tells them that this imagination is groundless that he is Glorious in Holiness that he is not a God who hath pleasure in wickedness neither shall evil dwell with him the foolish shall not stand in his sight he hateth all the workers of iniquity Psal 5. 4 5. 4. If there be a Conscience in Man learn that God is Great and Mighty and that 't is a fearful thing to fall into his hands 'T is the consideration of his irresistible strength and the power of his Anger which puts Conscience into such horrour after the commission of VVickedness Heark what the Prophet speaks Nah. 1. 5 6. The Mountains quake at him and the Hills melt and the Earth is burnt at his presence yea the World and all that dwell therein who can stand before his indignation and who can abide in the fiercenesse of his anger his fury is poured out like fire and the Rocks are thrown down by him The impressions of this anger must needs be terrible therefore Conscience causes such perplexity therefore the wounds of the Spirit are so intolerable because 't is the hand of a great angry God that makes these wounds 5. If there be a Conscience in Man learn that God is a rewarder of them that diligently seek him Heb. 11. 6. this is the ground and foundation that Conscience has to shew for that encouragement which it gives unto well-doing Conscience could not set Cursing and Death before us if God were not righteous and just neither could it set Blessing and Life before us if he were not good and gracious 'T is well for us that there is Mercy and forgiveness with the Lord and that with him there is plenteous Redemption else no Conscience could have any peace but every sinner unless strangely stupid would be overwhelmed with trouble and sorrow 6. If there be a Conscience in man learn from hence the Immortality of the Soul (o) Morte carent animae semper que priore relictâ Sede novis domibus habitant vivunt que receptae Ovid Metam l. 15. Beasts who dye for good and all and whose all dies together have no Conscience to disquiet them Man has a Conscience therefore his Soul dies not 'T is evident by the light of Nature that the Soul is immortal Many of the Heathens dreaded sin upon this account lest their Souls after death should be punisht for it But in the Scripture this Truth is evidently delivered Christ says Man cannot kill the Soul though he can kill the Body Mat. 10. 28. But if the soul did dye or sleep with the Body then Man would be able to do the one as well as the other nay he could not kill the Body but he must needs kill the Soul at the same time Besides the Apostle sayes we are willing rather to be absent from the Body and to be present with the Lord 2 Cor. 5. 8. Now what of Paul but his Soul could be absent from his body and present with the Lord The Soul then is certainly immortal How many awakened Consciences upon death-beds have dreaded the Souls immediate punishment how many Saints upon death-beds have been ravished with the assured hopes of their Souls being presently with Christ upon their dissolution 7. If there be a Conscience in a Man learn The certainty of a judgement to come The comming of the Lord to judgment Conscience is frequently bringing to our
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
fellowship with him that we endeavour to do that which is good in his sight And as we would escape his anger and his smoaking jealousie which will utterly consume us that we beware of that which is worst of evils sinning against him 2. Consider the Power of Conscience if we take Power for Authority God has given great Authority unto the Conscience And a Man must rather disobey Kings and Emperours then disobey Conscience Nebuchadnezzar commanded the three Children to Worship the Golden Image that he had set up Conscience commanded them to refuse to Worship it They obey Conscience and rather than Conscience should fly in their faces for idolatry they venture to be cast into a fiery furnace Dan. 3. If we take Power for Ability Conscience is a thing of greater force and strength If it be good how can it sweeten any condition though in it self never so calamitous but if Conscience be bad 't is sufficient to put gall and bitternesse into all your Comforts 3. If you heed Conscience 't is the way to have you and your Consciences agree together Conscience will dwell with you and you cannot help it Oh therefore hearken to it and satisfie it for this will be much for your own peace and satisfaction There is a twofold Peace which it highly concerns us to look after Peace above and Peace within Peace above with God we should be sollicitous about there is no contending with Him that is Almighty Let the Potsherds strive with the Potsherds of the Earth but wo unto him that striveth with his Maker Esa 45. 9. How earnest then should we be that being justified by Faith we may have peace with God through our Lord Jesus Christ And next unto peace with God we should endeavour after peace within even peace of Conscience and if we hearken and do what an enlightned Conscience commands and walk before God in Truth Conscience will speak Peace and that peace it will be true 4. Consider That in the hour of distresse and especially at the time of your dissolution the good Word of Conscience will do more good to you than all the World A cleer Conscience makes a triumphant Saint before he does expire Mark the perfect man and behold the upright for the end of that man is Peace Psal 37. 37. How many have lookt death in the face undaunted because Conscience has born witnesse to their sincerity * Melch. Adamus in vitâ Lutheri pag. 154 155. When Luther was sick of his last distemper and grew towards his end he waked at midnight and perceiving his Earthly Tabernacle was falling to the ground he brake forth into Thanksgiving to God for revealing Christ to him whom he believed whom he professed whom he loved whom he celebrated and whom the Pope with the Company of the wicked did persecute Then he prayed to his Heavenly Father to receive his spirit and added though I must now lay down this Body yet I know most certainly that I shall ever be with the Lord and none shall pluck me out of his hand Here was a Conscience cleer a Death without Fear and an abundant entrance into the Everlasting Kingdom 5. Heed Conscience for 't will go with you to the bar of God (t) Quando Deus judex erit alius testis quà m Conscientia tua non erit Inter Judicem justum Conscientiam tuam noli timere nisi causam tuam Augustin Enarrat in Psal 37. pag. mihi 323. and certainly 't will be sad to be followed to that Tribunal by a guilty Conscience crying out against you If Conscience excuse you and plead for you before your Judge how sweet and comfortable will that be if it produce sincere obedience and the Righteousness of Christ apprehended by Faith to cover all your guilt and make up all your imperfections this will make you lift up your heads with joy and confidence But if Conscience does accuse you of impenitency in sin all your days though it often warned you to mourn and turn these accusations as they cannot be evaded so they will be unconceivably terrifying and confounding to you 6. Heed Conscience for 't will remain in you forever 't will be Eternally with the Saints in Glory After a Believer has fought the good fight has finished his course has kept the Faith has been acquitted at the judgement seat and has received the Crown of Righteousness then Conscience will be fully at rest Work is now done danger is now past and the possession of the inheritance is secured Rev. 3. 12. Him that overcometh will I make a Pillar in the Temple of my God and he shall go no more out Conscience also will be eternally with the reprobates in misery And as Job's Messengers did tell him that his Cattel were destroyed and his Substance taken away and they only were left alone to tell him So Conscience will speak after the same manner unto the damned O you self-destroying Sinners your consolation is all received your good things are come to an end your profits and Pleasures are quite fled away and gone And I only am left alone to tell you To tell you of your madness in loving sin in idolizing a vain World in slighting Salvation and bringing your selves notwithstanding all warnings into Eternal misery I have done with the first Doctrine That God has placed a Conscience in Man Doct. 2. The second Doctrine is this To have a good Conscience should be every one 's greatest care This is one end of the Commandement not onely that there may be Love a pure Heart and Faith unfeigned but also a good Conscience 1 Tim. 1. 5. so 1 Pet. 3. 16. Sanctifie the Lord God in your Hearts having a good Conscience that whereas they speak evil of you as of Evil doers they may be ashamed who falsly accuse your good Conversation in Christ 'T is the observation of Augustine (u) Ecce quid prodest plena bonis arca inanis Conscientia Bona vis habere bonus non vis esse Non vides te erubescere debere de bonis tuis si domus tua plena est bonis te habet malum Quid enim est quod velis habere malum Nihil omnino non uxorem non filium non filiam non servum non ancillam non villam non tunicam postremò non caligam tamen vis habere malam vitam August De verbis Domini Serm. 12. pagin mihi 57. Tom. 10. that Men are willing to have all things else good but their Consciences are bad and they themselves are Evil. There is no man but desires his Wife should be good his Children good his Servants good the House that he dwells in good the An he lives in good the Food he eats good the Clothes he wares good he does not care to have any thing bad about him How comes it to passe that he is too well content to have a bad Conscience within him This is our natural
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
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
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
dissemble upon any terms in those matters where the Glory of God is concerned what a fearful thing is it to be neer and almost a Christian Oh that God â—ould let loose his hand from me that it were with me now as in times past I would scorn the threats of the most cruel Tyrants bear torments with invincible resolution and Glory in the outward profession of Christ till I were choaked in the flame and my Body consumed to ashes Thus great is the Power and Authority of Conscience and a good Conscience does Exercise this Authority but because the Consciences of most seem to have lost all Power therefore I shall direct you how this Power of Conscience may be put forth with vigour VVould you be under the Power and Authority of Conscience then 1. Meditate upon this how Holy and equal the Law is Since we are reasonable Creatures 't is fit we be govern'd by some Law or other (a) Omnium quae in hominum Doctorum disputatione versantur nihil est profecto praestabilius quam plane intelligi nos ad justitiam esse natos neque opinione sed naturâ Jus constitutum esse Cicero de leg 1. p. 221. and what Laws are comparable to the Law of God man stands in need of a Law that may put bounds to his Will and Affections as well as regulate his Conversation humane Laws onely reach the latter but the Law of God principally requires Holiness in the former The Angels themselves are not without a Law the Apostate ones transgressed it and were cast down to Hell God spared not the Angels that sinned 2 Pet. 2. 4. the Elect Angels are affirmed to do the Commandements of God and to hearken to the Voice of his Word Psal 103. 20. And truly all the Commands of the Lord are Holy just and good the more we obey these the greater is our Liberty and freedom from the Power and Tyranny of Sin and Satan unto whom whosoever are subject they are defiled degraded debased and made miserable by that subjection 2. Consider not only the equalnesse of the Law but the greatness and goodness of the Lawgiver Conscience tells you of a Lord who has right to rule you He has given you your Being and upholds you in your Being you could not live or move or be without him And therefore by all right imaginable he is your owner and your Governour We are Debtors says the Apostle not to the flesh to live after the flesh for if we live after the flesh we shall dye Rom. 8. 12 13. he does not expresly say we are Debtors to God this was so evident there was no need to express it The Lord is so great that he may claim obedience from us for we owe him whatever we have and are and his goodness does fully match his greatness He is Optimus Maximus there is abundant reason then why you should listen unto Conscience pressing you to give him the pre-eminence before all other Lords whatsoever No King comparable to the King of Saints how ready is he to defend them how much does he consult his subjects welfare 3. Would you be under the Authority and Power of Conscience fix this upon your Spirits that a good Conscience alwayes uses its Power for your good I may here apply those words which the Apostles uses concerning Magistrates Wilt thou not be afraid of this Power do that which is good and thou shalt have Praise of the same for Conscience is the Minister of God to thee for good Name a sin which a rightly informed Conscience does bid thee abstain from which is not really a mischievous and hurtful as well as a moral evil and thou hast leave to keep it Name a duty which such a Conscience urges which is not for thy profit and thou shalt never be blamed for the omission of it What the Lord wishes Conscience speaks over again Oh that there were an Heart in you that you would fear your God and keep all his Commandments alwayes that it might be well with you forever Deut. 5. 29. Conscience aimes at this perpetually that it may be well with you and well for ever with you nay even then when it puts you upon the suffering of penal evils it does design your good they that are persecuted for Righteousness sake receive an hundred fold in this Life they have so much of grace and of the Presence of God as is an hundred-fold better than any thing that 's taken from them then in the World to come they are assured of everlasting Life 4. Think seriously of the destructiveness of those courses which Conscience would hinder you from taking Thou art not able to hurt the Lord by thy iniquity the Clouds are higher than thou but He is infinitely higher than the Clouds If thou sinnest what doest thou against him says Elihu or if thy transgressions are multiplyed what doest thou unto him Job 35. 5 6. His blessedness is so great and out of the reach of any Creature that by sin thou art not able to disturb it though failing in Duty towards him thou art justly punished So that thou hurtest not him but thy self by sin Do they provoke me to anger saith the Lord Do they not provoke themselves to the Confusion of their own Faces Death is at the end of the broad way says Conscience and therefore go no longer no further in that way but turn thy Feet into the way of Peace If thou goest on still in thy trespasses thy Feet really go down to Death and thy steps will most certainly at length take hold on Hell 5. Would you be under the Power and Authority of Conscience Beg that the Lord himself would stand by and assist this his own Officer and then its Authority will be Exercised to purpose Then strong holds and Imaginations will be cast down and every high thing that exalteth it self against the knowlege of God and every thought will be brought into Captivity unto the Obedience of Christ 2 Cor. 10. 4 5. When the under-Officer is opposed an higher Magistrate comes with a greater force to help him in the discharging of his Duty If the King himself with a great Military power should be ready to assist a Constable supposing he were resisted none would then dare to withstand When the God of Heaven does Second and strengthen Conscience then all within a Man bows before it and yields unto it As 't is the presence of God and his gracious concourse that does bring Faith and Love and other Holy habits of the Soul into powerful exercise so 't is this which does make Conscience vigorously to do its Office That 's the Second thing implied in a good Conscience The due Exercise of its Authority and Power 3. The goodness of Conscience lies in its being wakeful and attentive What Physitians say concerning Melancholy that it has a tendency either to stupifaction or to distraction may truly be affirmed concerning sin that it has
a tendency either to stupifie the Conscience cast it into a deep sleep or to terrifie the Conscience and to make it even distracted with the sense of the Lords Anger There is a strong inclination to a Lethargy in every Natural Mans Conscience and this Disease does grow more and more upon him But in a good Conscience this Disease is in a good measure healed and great care is taken lest there be a relapse into this sleepy sickness How often are we called upon in Scripture to Watch Mark 13. ult What I say unto you I say unto all Watch. Christ had before urged this Duty of Watching upon his Disciples Here he repeats it and extends it unto all But watch we cannot unless our Eyes are open unless our Consciences are awake Now this wakefulness and attentiveness of Conscience discovers it self in these particulars 1. The attentive Conscience eyes the Rule (b) In Sacris Scripturis inveniuntur illa omnià quae continent fidem moresque vivendi Aug. de doc Christ l. 2. c. 9. What was said of Apollos may be affirmed of a good Conscience that 't is mighty in the Scriptures What is the meaning of that injunction laid upon the Children of Israel That they should bind the words and Commands of God for a sign upon their hands and that they should be as frontlets between their eyes and that they should write them upon the Posts of their Houses and upon their Gates Deut. 6. 8. 9. The meaning is this that their Consciences should always remember and have a regard unto the Word of God when they sat in their Houses when they walked by the way when they did lye down and when they rose up Be ye not unwise says the Apostle but understanding what the Will of the Lord is Eph. 5. 17. Conscience regards not what is for our Carnal Interest what is for our Credit and Reputation among the generality of Men what is for our ease and the way to sleep in a whole skin but it 's inquisitive what it is that is pleasing to God and agreeing to his Will and nothing that is so can really be to our prejudice 2. The attentive Conscience Observes the Person in whom it is that he may not swerve from but square both Heart and Life according to that Rule which is given to him A good Conscience has a very good Eye and a very quick sight it has an inspection upon the whole Man It Observes what comes in at the Doors of the External Senses and whether there be a Covenant made with the Eye and the Ear be deaf to Vanity and especially to all manner of sollicitations to evil It observes how the Members are Employed that Sin and Satan may not abuse them and turn them into Weapons of unrighteousness for then our own Members will be Weapons to destroy us Nay it Observes our very Hearts Those motus primò primi those very first stirrings of Corruption in the Heart will not be long unespied by a watchful Conscience It looks with a very jealous eye upon our hearts because they are so treacherous and their Natural deceitfulness is but in part Cured And its care is that nothing may steal away our Affections from that God who does infinitely best deserve them and that we may not be biassed by any base carnal low ends in any of our Actions but that God may be Alpha and Omega the beginning and the end Rev. 1. 8. 3. The attentive Conscience takes notice of the wiles and devices of the evil One. It very well remembers how the Serpent beguiled our first Parents through its subtilty and therefore keeps a strict Guard against that Adversary It furnishes us with the Sword of the Spirit which is the Word of God whereby we may repell Satan in his Assaults Does he tempt to Pride Conscience says It 's Written God resisteth the Proud and giveth Grace to the Humble 1 Pet. 5. 5. Does he tempt to Covetousness Conscience says 't is written Covetousness is Idolatry and for this things sake the wrath of God cometh upon the Children of Disobedience Col. 3. 5 6. Does he tempt to injustice Conscience says 't is written Let no Man go beyond or defraud his Brother in any matter because the Lord is the avenger of all such 1 Thes 4. 6. Does he tempt to Uncleanness Conscience says 't is written Whoremongers and Adulterers God will Judge and no Whoremonger nor unclean Person hath any Inheritance in the Kingdom of Christ and of God Eph. 5. 5. An attentive Conscience meets Satan at every turn and is a very great Defence against him for it directs us to God in whom our strength lies and to the Armour of God which being put on we shall stand against the wiles of the Devil Eph. 6. 11. 4. The attentive Conscience heeds the Spirit of the Lord in his Holy Motions and Suggestions There are two ways whereby the Spirit of God may be known He glorifies Christ and he leads to Holiness He glorifies Christ John 16. 14. He that is the Spirit of Truth shall glorifie me says Christ for he shall receive of mine and shall shew it unto you Those that talk of the Spirit and trample Christ under foot and count his Blood a common thing certainly are guided by a false Spirit the Holy Ghost always glorifies Christ Teaches that he is the onely Redeemer and Mediator by whom we have access to God and that we could never have had admission into the Holiest of all but by his Blood and whatever Benefits we receive they are the Fruit of his purchase And as the Spirit Glorifies Christ so he leads to Holiness therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Holiness Rom. 1. 4. When the Spirit accompanies Ordinances or Providences and we find in our selves more than Ordinary strivings to purge us from what does pollute us and strong endeavours used to perswade us unto a thorow-Sanctification Conscience takes Notice of the Spirits Operation and bids us to yield to him and by no means to thwart and grieve him If now you demand how Conscience may be made thus attentive I Answer 1. Deafen your Ears against perswasions to evil Adam hearkned to Satan we have been the more apt to hearken to him ere since and not to regard our own Consciences If you heed not Conscience Conscience may at length not heed you if your Ears are open to the Tempter and deaf to Conscience Conscience may at length be dumb to you and suffer you to go your own way 2. Cumber not your selves about many things (c) Foelix qui potuit boni Fontem visere lucidum Foelix qui potuit gravis Terrae solvere vincula Boetius de Consolat Philos met 12. pag. 1. 6. While Marth was cumbred about much Serving Conscience was not so attentive as it should have been to the Word of Christ therefore Christ prefers Mary before Martha for she sat at his Feet and
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
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
the Spirit is Spirit There is not only a combat between Conscience and the Flesh in sincere Believers but there is a Combat in their very Hearts and Wills Lusting or Desiring is an act of the Will now because 't is said the Spirit Lusteth against the Flesh 't is a sign the Heart is weary of it The Will would fain have the Flesh and the Affections of it crucified Peace of Conscience cannot be where sin is liked and cherished When Satan does object against a Believer the remainders of corruption Conscience has this to plead and reply that these reliques of the old man are a very Body of Death which Believers sigh and groan to be delivered from Rom. 7. 24. O wretched man that I am who shall deliver me from the Body of this Death But here it may be asked how may this true peace of Conscience he attained I shall say something at present though afterward I shall have occasion to speak to this matter 1. Would you have peace of Conscience be humbled more deeply and grieve more heartily because of sin The Apostle does not only say be afflicted but mourn but weep let your laughter be turned to mourning and your joy to heavinesse Jam. 4. 9. He uses several words importing the same thing to shew that 't is not a slight sorrow which sin calls for nor a little humiliation which will usher in peace Our Lord calls the mourners blessed for they shall be Comforted and the Prophet tells us that the high and lofty one that inhabits Eternity will dwell with them that are of an humble Spirit and to this end that they may be Comforted to revive the Spirit of the humble and to revive the Heart of the Contrite Ones Oh reflect upon your selves call to remembrance how much evil and how little good has been done by you all your days those evils which have been done how have they been aggravated that good that has been done how has it been lessened by your manner of doing it look so long on sin till you find your Hearts break and melt till you are utterly displeased with your selves This is the way to have a kind look and a good Word from God When Ephraim repented did smite upon his Thigh to shew that sin was matter both of his sorrow and indignation when he was ashamed and confounded in himself What does the the Lord say Is Ephraim My dear Son is he a pleasant Child for since I spake against him I do earnestly remember him still therefore my Bowels are troubled for him and I will surely have Mercy on him saith the Lord Jer. 31. 19. 20. 2. If you would have true Peace of Conscience acquaint your selves better with the Gospel The Gospel is called the Gospel of Peace the Word of Reconciliation Christ is called the Prince of Peace and the Father The God of Love and Peace and Ministers are stiled the Ambassadors of Peace that Preach glad tidings of good things Though upon Mount Sinai there be nothing but blackness and Darkness and Tempest though the Law does bind the sinner under the Curse and cause the Heart to quake and tremble yet upon Mount Sion we may behold Jesus the Mediator of the new Covenant and that Blood of sprinking which speaketh better things than that of Abel Heb. 12. 24. In the Gospel Christ is set forth as a propitiation and through him God is ready to forgive and Plenteous in Mercy and Redemption Here 's good news indeed to see all things thus prepared towards an union and agreement and all that is required of transgressors is that they should expect peace no other way but by Christ Jesus and that they should consent to rebell no more Now when the Conscience observes that Christ is alone relyed on for reconciliation and nothing else is trusted in and that the Heart is grieved at its Rebellions and now is willing to yield it self to God Peace hereupon follows 3. Be not strangers unto that duty of self-Examination The reason why sinners are not troubled is because they do not know themselves nor the danger of that Estate in which they are and the reason why Saints have not Peace is because they are not so well acquainted with themselves as they should be they do not so well understand what an happy change the Lord has wrought both relative and real both in their condition and in their Heart and Spirits What delving and digging and turning up the bowels of the Earth to find out Silver and Gold And surely 't is worth our while to ransack and search our selves throughly if that we may find what is much more precious then Gold that perishes The Apostles command is express Examine your selves prove your own selves and the end wherefore they were thus to examine and prove was that they might know themselves whether they were in the Faith whether Christ were in them yea or no 2 Cor. 13. 5. And while you are thus upon trial of your selves since a mistake may undo you for ever cry that the Lord who knowes you would teach you to know your selves and that you may think of your selves as he does 4. Plead the Promises of strengthning Grace For the more strong you are in Grace the more evident the Truth of it will be The Lord has promised you shall grow up as Calves of the stall and that you shall thrive as Willowes by the water-courses The Righteous shall flourish like a Palm-tree and grow like a Caedar in Lebanon those that are Planted in the House of the Lord shall flourish in the Courts of our God Psal 92. 12 13. and all this to shew that the Lord is upright and there is no Vnrighteousness in him v. 15. So that these Promises may with confidence be pleaded and God will not be backward to fulfil them The more Grace you have the more 't will be exercised and the more 't is exercised the more plainly you will be able to discern it and consequently have the greater Peace and Comfort in it Those that have little Grace and are full of doubts should strive after so much Grace as to be past doubt 5. Love the Commands of God and do them If once your Hearts are pleased with the Laws of God 't is a sign that you are indeed in Covenant and that the Lord has put his Laws in your minds and writen them in your Hearts and has been Merciful to your Vnrighteousness Hearken to the Psalmist Great Peace have they that Love thy Law Psal 119. 165. Love of the Law will make us carefull to keep it and this is the way to have the Lord manifest himself to us as he does not manifest himself to the World Joh 14. 21. He that hath my Commandements and keepeth them he it is that loveth me and he that Loveth me shall be loved of my Father and I will Love him and will manifest my self to him and v. 23. If a man Love me he
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
no enjoying of God at all Where there is no true Holiness sinners are without God in the World they spend their Mony for that which is not Bread and their labour for that which satisfies not Isa 55. 2. They only have recourse to broken Cisterns that can hold no water but they neglect and by their iniquities are kept at a distance from the Fountain of living Waters Thus that which is the Hell of Hell they undergo on Earth and yet such is their stupidness they are little if at all concerned 2. Without a good Conscience no service that we perform can be acceptable A bad Conscience is like the dead Flie in the Apothecaries Oyntment that spoils the whole This was it that made the Lord to speak thus to Israel of old Isa 1. 11 12 13. To what purpose is the multitude of your sacrifices unto me I am full of Burnt-Offerings and the fat of fed Beasts and I delight not in the Blood of Bullocks or of Lambs or of He-Goats When ye come to appear before me who hath required at your hands to tread my Courts Bring no more vain Oblations incense is an Abomination to me the Sabbaths and calling of Assemblies I cannot away with it is Iniquity even the solemn meeting When ye spread forth your hands I will hide mine Eyes from you yea when you make many Prayers I will not Hear And the reason of all this was because their Consciences were defiled with Blood with injustice with unmercifulness with oppression Thus also Isa 66. 3. because their Consciences were defiled by chusing their own way and their souls delighted in their abominations the Lord says He that kills an Oxe is as if he slew a man he that sacrifices a Lamb is as if he cut off a Dogs neck he that offers an Oblation as if he offered Swines Blood he that burneth Incense as if he blessed an Idol Two things are absolutely necessary unto the acceptation of our services one is the Mediation of our Lord Jesus and therefore our sacrifices though never so spiritual are said to be acceptable through Jesus Christ 1 Pet. 2. 5. and the other the cleansing of Conscience from all known and allowed sin for iniquity will separate between us and our God and make him hide his face from us 3. Without a good Conscience there can be no quiet or Peace but will prove exceedingly to our prejudice (p) Malâ tranquillâ conscientiâ sicut nihil pejus ita nihil iâ—foelicius haec est illa quae nec Deum timet nec hominem reveretur Bern. De Conscien cap. 3. pag. 1109. The mirth of distracted and phrantick persons makes us ready to weep because we know how little reason there is for it and thus unreasonable is security and peace where there is an evil Conscience Sin is such a Master as none of its Servants have cause to be very jocund When Death and Hell which is the wages of sin is paid then I am sure 't will be sad day with sinners and all their jollity will be turned into the height of anguish and tribulation Art thou without a good Conscience and yet art quiet thy quietness is thy Disease As there is a Natural Lethargy whereby Bodies sleep unto natural Death so there is a Spiritual Lethargy whereby Souls sleep unto Eternal Death and they wake not till the sight of an angry God upon the Judgment-seat and the feeling of the unquenchable flames of Hell awake them He had a bad Conscience that said Soul take thine ease and so had he that fared sumptuously every day but their ease did them harm and was a means to bring them unto these torments where no ease is to be looked for Ah woe unto sinners that are at ease the ease of the simple does slay them and the prosperity of Fools destroyes them Prov. 1. 32. 4. Without a good Conscience 't is impossible that we should be truly good our selves If Conscience be bad all things else within us are likely to be a great deal worse If this which should restrain from sin connive at sin how will iniquity abound if this which should be urging unto duty does not it self do its Duty how will duty be cast off there will quickly be a saying unto God depart from us for we desire not the knowledge of thy wayes what is the Almighty that we should serve him Job 21. 14 15. To say that a man has no Conscience is as much as to say that a man has no goodness When a sinner is indeed turned unto God one of the first things that is wrought upon in him is his Conscience and the more Holy he is still his Conscience does become more Pure and wakeful and tender When a sinner that is almost perswaded to be a Christian falls back again and becomes as vile nay viler than ever his Conscience rings him many a sad peal to prevent his relapse and 't is sometimes a great while before his Conscience can be charmed But if once this is laid into a Dead sleep the lusts of the Heart will grow impetuous and strong the affections will be vile and at length there may be a running out to all excesse of Riot in the Conversation Certainly if Conscience be bad the whole man is defiled if Conscience does exercise no Authority for God sinners will fulfill the desires of the Flesh and of the Mind and will walk according to the course of this World according to the Prince of the Power of the Air the Spirit which worketh in the Children of Disobedience 5. Without a good Conscience as nothing is good in us so nothing is good or pure to us The Apostlet ells us that unto the pure all things are pure but to them whose Minds Consciences are defiled there is nothing pure Tit. 1. 15. A bad Conscience defiles every thing A man that is Conscious to himself of loved and regining sin whatever Creatures he uses he abuses his Food his Estate his Health his Strength are all impure to him because his Corruptions are served with all these his blessings are turned into Curses because he makes a sinful and Cursed use of them Nay not only things secular but also things sacred even the Ordinances of God are prophaned and polluted by an evil Conscience Prayer is turned into an Abomination and the Lord calls it Howling Hos 7. 14. They have not cryed unto me with their Hearts when they howled upon their beds The word becomes a savour of Death unto Death the Eyes being shut and the Ears closed and the Heart being more hardened under it Receiving the Lords Supper is turned into a being guilty of the Body blood of the Lord and Eating and Drinking Damnation to our selves 1 Cor. 11. Thus a bad Conscience which suffers sin to rule without any considerable disturbance spoyls all we do turns good into Evil and the better things are in themselves makes them so much the worse to us
(q) As dirty hands foul all they touch And those things most which are most pure and fine So our clay-hearts ev'n when we crouch To sing thy praises make them less divine Yet either this Or none thy portion is Herb. Misery p. 93. 6. Till Conscience be good how extreamly dangerous is our Estate We are the Children of Wrath the Sons of Death Condemned already not sure to be a day or hour out of that place of Torment where the Worm does not dye and the Fire none can quench When the Lord speaks to the Ungodly his mouth is full of threatnings his words are woes and curses and not one syllable of Encouragement or hope does he give them as long as they are resolved to continue in their wickedness Indeed if they are willing to have their Consciences and Conversations cleansed then he declares himself inclined to Mercy and to make them white as Wool or Snow though before red like Scarlet or like Crimson Isa 1. 16. 18. But as long as Conscience is secure and the sinner is resolved and obstinate alas God is angry with him every day the Vial is continually filling fuller and more wrath is treasured up against the day of wrath If the sinner turn not the Lord hath whet his Sword he hath bent his Bow and made it ready and who knows how soon the Arrow may be shot that may dispatch the sinner in the twinkling of an Eye and both kill and damn together 7. If Conscience be not good how great and intolerable may be the torture of it when it is awakened Solomon tells us That the Spirit of a Man may sustain his Infirmities but a wounded Spirit who can bear These wounds are made by sin as the Meritorious caus e and by the hand of God himself as an Holy Righteous Dreadful Sin-revenging Majesty The buffetings of Satan indeed are sometimes very troublesome and terrible but what are the buffetings of a Creature if compared with the blows and wounds of Him that is Almighty When God shall say to a sinful soul Behold I am against thee Ezek. 5. 8. When God shall run upon a Transgressor as a Giant and break him with breach upon breach surely his hands will not be strong his heart will not be able to endure 'T was a saying of Luther (q) Animus malè sibi conscius potiùs in mille rerum formas verteretur ac citiùs per saxa per ignes per ahaeneos montes denique ad Diabolum ipsum ferretur quam ad Deum accederet Luther Tom. 1. In Genes c. 43. That an evil Conscience being indeed wounded had rather be turned into a thousand forms had rather venture upon Rocks and Flames Mountains of brass nay upon the Devil himself than have to do with God The Design of which passage is to shew how terrible the Lord is unto a guilty and enraged Conscience Such are said to be Drunken but not with Wine unless it be the Wine of Astonishment and they are compared to a wild Bull in a Net being full of the Fury of the Lord and the Rebuke of God Isa 50. 20 21. If you look into Scripture you may find the Saints themselves complaining of these wounds in their Consciences Listen to Job Chap. 6. 2 3 4. O that my grief were throughly weighed and my Calamity laid in the Balances together For now it would be heavier thâ—â— the sand of the Sea therefore my words are swallowed up for the Arrows of the Almighty are within me the Poyson whereof drinketh up my spirit the terrors of God do set themselves in array against me The Psalmist speaks to the same purpose Psal 88. 14 15 16. Lord why castest thou off my soul why hidest thou thy Face from me I am Afflicted and ready to die from my youth up while I suffer thy terrors I am distracted thy fierce wrath goeth over me thy terrors have cut me off And if Saints have drank so deep of this Cup of Trembling oh how bitter may it be to sinners (r) Est intus animi vigor Arce conditus abditâ Haec venena potentius Detrahunt hominem sibi Dira quae penitus meant Nec nocentia corpori Mentis vulnere saeviunt Boetius l. 4. Met. 3. pag. mihi 122. As therefore you would avoid the Lords contending with you which will make your spirits fail before him it should be your care to have a good Conscience 8. A good Conscience as it will make those that have it to be better and better themselves so it will render them exceedingly beneficial and make them blessings unto others A good Conscience like Rebecca of old is weary of the Daughters of Heth and is not satisfied unless the Flesh be like the house of Saul growing weaker and weaker and the Spirit be like the house of David growing stronger and stronger Conscience puts the Saints upon following on to know the Lord and following harder after him and though the least Grace deserve Infinite and Eternal thanks and Conscience urges unto praise yet withall it adds that the highest measures of Holiness are not to be rested in but still there must be a growing up into Christ in all things untill we arrive unto a perfect stature in his Kingdom A good Conscience will also make us publick Blessings unto others (s) Vir bonus est commune bonum It considers we are not Born or New-born onely for our selves It will make us beneficial to the Church and to the World 1. To the Church If there were more of Conscience it would hinder Animosities Contentions Divisions Declinings the decay of Love and of the Power of Godliness Conscience is for Peace and Unity and for walking as Saints and Brethren Mens Passions and Interests put them upon those courses that tend to Dividing and Destroying the Church of Christ 2. To the World A good Conscience will make us to put on Bowels and to compassionate Mankind 't will hinder us from Offending them and hardening them against Religion 't will make us pray for and endeavour the gaining and saving of them It will cause our Light so to shine before Men that they seeing our good Works may Glorifie our Father which is in Heaven and at length they may be brought to desire to become themselves of the Number of his Children I have done with the Reasons of the Doctrine I come now to the Application VSE 1. Shall be of Reproof If it should be the care of all to have a good Conscience alas whose heart may not smite him who has not Reason to acknowledge that a sharp Reproof is but justly due Conscience in these last and worst days seems to have left the Earth and truly till there are better Consciences there may not be better days or if there should be better times they would but prove a Judgment For if Mens Hearts are stupid under Adversity Prosperity is not likely to awaken them The Lord looks down from Heaven
upon the Children of Men to see if there be any that do understand and seek him Psal 14. 2. But what kind of Hearts and Consciencs have the most of Men God is surely Angry and his Messengers are to be Reprovers and they must Reprove sharply that they may touch the Conscience to the quick And who knows but that the word in their mouths may be quick and powerful sharper than any two-edged Sword piercing even to dividing asunder of the Soul and Spirit of the Joynts and Marrow and may be a discerner of the thoughts and intents of the heart Heb. 4. 12. My Reproof I shall Direct unto several sorts of Persons 1. They are to be Reproved whose Consciences are Ignorant They are Ignorant of God and Ignorant of themselves and which is worse they care to know neither Though God be the most Excellent Object that can be known though without Knowing him there can be no enjoying him though the knowledge of God be Transforming and change us into his Image and Likeness yet how many are willingly Ignorant they care not to know him nor his will nor what he is able to do either for them or against them There is a black veil upon their hearts so that they see not their Happiness nor their Misery This makes them unconcernedly and without fear to turn their backs upon Christ and Heaven and to make great speed after Satan in those ways that lead unto utter perdition They are miserably unacquainted with themselves they see not in what state they are they know not whither they are going They despise their own ways that is they take no more Notice of their own doings than we do of those whom we most of all contemn And as for their hearts they are Terra incognita like Land never yet Discovered They may truly say that their Hearts were born with them that the Hearts have been bred up with them and that they have carried their Hearts up and down with them at their days and yet they and their Hearts are utterly unacquainted Oh that these dark Consciences would but consider these three things 1. How much evil there is in Ignorance Let Papists say That 't is the Mother of Devotion the Scripture speaks otherwise That 't is the Parent of Wickedness The Prophet having said there was no knowledge of God in the Land presently adds by swearing and lying and killing and stealing and committing Adultery they break out and Blood toucheth Blood Hos 4. 1 2. intimating that Ignorance of God was the cause of all the other abominations So Jer. 9. 2 3. They be all Adulterers an Assembly of Treacherous Men they bend their Tongue like their Bow for lies but they are not valiant for the Truth and they proceed from evil to evil Now from whence is all this They know not me saith the Lord. Certainly the Sons of Men are alienated from the Life of God and encouraged in wickedness through the Ignorance that is in them VVhen Conscience is Blind what is there to lay restraint upon Corrupted Nature And if there be no restraint the desperate Corruption of it will quickly appear and wickedness will be done with greediness Eph. 4. 18 19. 2. How inexcusable is this Ignorance considering the Light that shines and the means of Knowledge The Advantage of the Jews was great in that the Oracles of God were committed to them Rom. 3. 1 2. herein they were priviledged above the other Nations that the Lord had given his VVord unto them But we have an Advantage above the Jews because the Revelation of the Lords VVill and of his Glory is much clearer under the New Testament than it was under the Old How fully hath God spoken to us in these last days by his Son Life and Immortality are brought to light by the Gospel Death and Destruction are discovered Christ Crucified is Preached who is the Lord of Life and Glory and a Saviour from Destruction Oh how are they without Apology who shut their Eyes against so glorious a Light and will not know those things which are of so high concernment to themselves Oh you dark and heedless Souls you may be wept over as Christ did over Jerusalem because you will not know in this your day the things that belong to your Peace though quickly in a way of Judgment they may be hid from your eyes Luke 19. 41 42. 3. This Ignorance as light as you make of it is destructive None ever did hit upon the way to Life before they were aware The blind will never enter in at the straight Gate but must needs go on in that broad Road that leads to Death and Hell Solomon speaks expresly Prov. 29. 18. Where there is no Vision the People perish You read also Hos 4. 6. My People are destroyed for lack of Knowledge VVhen the Lord does save any he gives them an Heart to know himself and his Son Christ Jesus but if the Gospel be hid 't is hid to them that are lost 2 Cor. 4. 3. I know many Ignorant sinners look upon their Ignorance as their excuse for their wickedness but how can Ignorance excuse them since they are glad of their Ignorance are not desirous to know nay hate the Light which might discover their evil deeds VVâ— are told that this is the Condemnation that is tâ—â— cause of sore Condemnation that Light is come in the World and Men love Darkness rather than Light because their Deeds are evil John 3. 19. 'T is a common thing for Ignorant ones to have a Blind and presumptuous trust and confidence in God and nothing more usual in their mouths than this He that maâ—â—â— us will save us But let such hearken to the Prophet 〈◊〉 tremble Isa 27. 11. It is a People of no understanding therefore he that made them will not have Meâ—â—y on them and he that formed them will shew them 〈◊〉 Favour 2. They are to be Reproved whose Consciences are large and can swallow almost any thing Such 〈◊〉 suck in with greediness the loosest Principles and how are they pleased with an Argument craftily managed by a Profane Wit against that preciseness which the Gospel does require How do they grudge their time and pains to God and to their Souls But to the World and to their Lusts they are exceeding Liberal These large Consciences do stretch Christian Liberty even to a most sinful Licentiousness Quod libet id â—â—cet They will plead for any thing to be Lawful which they like though never so much to be condemned Some will plead for sports upon the Lords day other for vain and foolish talking and jesting others for Oficious lying others for perjury to save a mans sâ—â— from damage This largeness of Conscience how largely has it spread it self But the larger Conscience is the narrower will be our Obedience the less 〈◊〉 be done for God and more against him the less 〈◊〉 be done in Order to Salvation and more towards meâ— eternal
destruction I would here propose these three things unto them whose Consciences are of so great a latitude 1. This largeness of Conscience argues great contempt of God and of his Will there is not a standing in aw of him and of his word His word is very strict his commands holy and requires that we should walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly and circumspectly this is to be wise to do otherwise is to discover the most dangerous folly Eph. 5. 15. What manner of persons sayes the Apostle ought ye to be in all holy Conversation and Godliness 2 Pet. 3. 11. But notwithstanding all this large consciences live at random as if preciseness were more ado than needs and as if the Lord did but jest in his Holy Precepts and those terrible threats which back them but they to their cost shall find and feel he is in good earnest 2. This largeness of Conscience is a shrewd sign that sinners are in the broad way They that can swallow camels 't is easier for a Camel to go through the eye of a needle than for them to enter into the Kingdom of Heaven The Scribes and Pharisees of old did omit the weightier matters of the Law Judgement Mercy and Faith But Christ does denounce a wo unto them Mat. 23. 23. Largeness of Conscience discovers a great carelessness of the soul and too great an indifferency what becomes of it for ever And what souls are likely to miscarry if such be not We must work out our Salvation with fear and trembling if we will be saved 3. The larger Conscience is and the more is swalowed at present the greater hereafter will the account be We are all Stewards which must shortly give an account of our stewardship and though a◠present some like the steward in the Gospel many take their Bills and write Fourscore or Fifty for an Hundred Yet our Lord who will call us to an Account will be exact in reckoning and cannot be deceived by us His judgement is according to Truth Rom. 2. 2. And oh how many things will he condemn at the last day which sinners defend at present 'T will be indeed a day of Light and Manifestation both of things and persons Many persons that went for Saints will then be unmasked and found Hypocrites and have their sad portion with the Hypocrites And many things that where counted no sins will be found great sins and the lighter they were made of the more heavy and damnable they will prove unto the sinner A large Conscience therefore take heed of Attend unto the Law and to the Testimony which does discover evil and be afraid of every evil way 3. They are to be reproved whose Consciences are at peace but that peace has no solid and good foundation The most of sinners in the world have this false peace in their own Spirits sometimes they are a little awakened but are quickly hushed asleep again by that evil One who does destroy souls by thousands and by millions by carnal security Transgressors when first they venture upon sin their Consciences recoyl upon them but by degrees they grow senselesse Custom in sin and Quiet in sin do go commonly together (t) Primùm quando homo peccat videtur ei importabile processu temporis grave videtur paulo post leve judicat cùm crebris ictibus verberetur vulnera non sentit verbera non attendit In brevi vero temporis spacio non solùm non sentit sed placet dulce fit quod amarum erat asperum vertitur in suave Ad extremum non potest avelli quia consuetudo vertitur in naturam quod priùs ad faciendum erat impossibile jam impossibile est ad continendum Bernard De Consc c. 3. pag. 1109. One of the Fathers does excellently describe how the ungodly arrive unto this false peace At first sayes he sin does seem intolerable afterwards onely heavy after that being frequently given way to and Conscience stunned by many wounds makes no great matter of them in process of time sin is not burthensome at all but pleasant at last 't is turned into a second nature and the sinner can no more be drawn from it than the Ethiopian can change his skin or the Leopard his spots Jer. 13. 23. Can the Ethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do evil A great many not onely Profane but Professors are concerned in this reproof and have no better than a false peace of Conscience Here therefore I am to shew what that peace of Conscience is which is false and also how unreasonable it is to give entertainment to it A false peace of Conscience I shall describe to you in these particulars 1. That peace of Conscience is false where Sin and Misery were never seen They who never perceived any harm in sin and wonder why the Lord in his word does speak so much against it and why his Ministers cannot let men quietly alone in the commission of it who never lookt so far as to behold that eternal death and destruction that is threatned to be brought upon the workers of iniquity these are at peace because they do not apprehend what reason they have to be troubled there is sufficient cause of grief and fear and horrour onely they want an eye to see it so as to be indeed affected There are some that are such fools as to make a mock of sin and count it a pastime to do wickedly These do no more understand what sin is nor the Hell which the Holy God has entail'd upon it than the mad-man understands what he does when he casts Fire-brands and Arrows and Death and saith am I not in sport Prov. 26. 18. Others though far from being indeed justified think they are righteous though sick after a deadly manner yet imagine they are whole and undervalue the great Physitian Both these sort of Persons have peace but 't is without ground for the former do grosly mistake sin and the later do as grosly mistake themselves 2. That peace of Conscience is false where the strong man armed keeps possession where Satan works and rules without resistance Our Lord sayes When the strong man armed keepeth his Palace his goods are in peace Luk. 11. 21. By the strong man we are to understand the Devil by his Palace we are to understand the sinners heart because as a King reigns and commands all especially in his Palace so the Devil bears sway in the hearts of the ungodly And a false peace and quiet is the great means whereby the Devils Rule and Government is upheld If you are careless and unconcerned whom you are led by 't is certain that the Devil leads you for none are led by the Spirit of God without great sollicitousness and fear of being misguided and strong cryes that they may be guided by his counsel unto his Kingdom and Glory Satan is
They see no evil in sin and they think the Lord sees none neither they love sin and they think God does not so much hate it or at least that he will connive at their wickedness Can there be a more gross mistake And how unreasonable is that Peace which is grounded upon such a mistake No secure Soul know God hates sin infinitely more than thou canst love it and though thou flatter thy self in thy own eyes for the present He will Reprove thee and set thy sins in Order before thee Oh now consider this ye that forget God lest he tear you in pieces and there be none to deliver All thy Blessing of thy self cannot make thee Blessed all thy promises to thy self are vain for thou canst not perform one of them But the Lord both can and will fulfill his threatnings and cause the curse denounced to overtake thee 2. As long as a false Peace does last Satan is unlikely to be cast out Awakened and troubled Souls are afraid of being under his Power and in time look after Deliverance but they that are secure will swallow his Baits and follow this Enemy as long as he Sails with the stream of Corrupted Nature and tempts them to that which their own wicked hearts delight in And is it not sad to be in possession and at the Command of so Cruel an Enemy A Believers Heart is the Temple of the Holy Spirit but the Heart of a wicked Man is the hole of the Old Serpent Oh the danger that such are in to be stung to death and destroyed every moment The Jews did boulster up themselves with this That they were Abraham's Seed and they were foolishly confident that God was their Father But Christ speaks plainly Ye are of your Father the Devil and the Lusts of your Father ye will do John 8. 44. The Devil is a Father to all presumptuous souls they do his Will and will be his Prey 3. This false Peace is very provoking and makes the breach between God and the Sinner still wider Barely to sin does not so much incense as to make Light of it and not to be troubled after sin has been committed The Apostle tells us that mens hardness and impenitency causes them to treasure up unto themselves wrath against the day of wrath and the Revelation of the Righteous Judgment of God Rom. 2. 5. If a Servant commit a fault and afterwards laugh in his Masters Face this is more insufferable than the fault it self Thou that canst forget God days without Number and yet art at Peace thou that canst neglect the Lord Jesus and his Benefits and yet art at peace that canst Live without the VVord and Prayer in secret and when thou prayest with others thy Heart is absent and yet art at peace Thou that canst be Intemperate Sensual Unclean Covetous Proud Slothful and yet art at peace Alas how much is God thine Enemy how bitterly dost thou provoke him unto Anger The lighter sin is made of the heavier 't will be sound and the weightier Gods indignation 4. This false Peace will be but short Job 20. 4 5. Knowest not thou this of Old since Man was placed upon the Earth that the Triumphing of the wicked is but short and the Joy of the Hypocrite but for a moment This false peace can last no longer than Life and Life is hasting to a Conclusion as the swift Ships unto the Haven and as the Eagle does unto the Prey How small is that satisfaction which the hungry man takes in a Dream of a Feast He Dreameth saith the Prophet and behold he eateth but he awaketh and his Soul is empty Isa 29. 8. Secure Souls do Dream that God is a Friend but when they awake they will find him an Enemy they Dream that they are whole but when they awake they will find that they are sick and if Hell wakes them they will find their case altogether Desperate and their Disease past Cure They Dream that they are Rich and increased with good things but when they awake they will perceive themselves empty and miserable False peace may fitly be compared to a Night-vision for as there is no real ground for it so 't is but of very short continuance 5. This false peace is threatned with sudden destruction Solomon tells us Prov. 29. 1. He that being often reproved hardneth his Neck shall suddenly be Destroyed and that without Remedy And the Apostle speaks to the same purpose 1 Thes 5. 3. When they shall say Peace and Safety then sudden Destruction cometh upon them as travel upon a Woman with Child and they shall not escape Have you never taken notice of a Man Labouring under the Falling-sickness He seems as well as any person in the VVorld eats as heartily walks as strongly as another but upon a sudden down he falls foams at Mouth beats his Breast and becomes a spectacle of great horror Sinners that have a false Peace look chearfully go up and down from day to day quietly as if no danger were near them but at length Death seizeth upon them and it seizeth on them suddenly for it finds them utterly unprepared and the first death is immediately followed by the second and if we could see them in Hell Ah how should we behold the Case altered How are they brought into Desolation as in a moment and utterly consumed with terror Psal 73. 19. All their vain hope is turned into a most tormenting despair all their false joy and peace is changed into inconceivable agonies and vexation of Spirit 6. This false peace of Conscience will very much heighten the Torment that shall follow As Heaven will be the Sweeter to Believers because of their foregoing Sorrows Sufferings and Temptations so Hell will be the more Bitter to the Ungodly because of their Confidence that they should scape it They that have a false peace do come many of them with an expectation to have the door of Heaven open to receive them Lord Lord open unto us as if they should say Lord Lord We are at the door and therefore let us have admission into thy Kingdom But when they find the door shut and shut for ever against them and instead of a place in Heaven they are thrown down into one of the hottest places in Hell Oh what weeping and wailing will be the consequent Death was the worse to the Amalekite that brought tidings of Sauls death to David because he expected a reward for his news 'T was more grievous to Agag to be hewed in pieces by Samuel before the Lord when he came forth delicately and said surely the Bitterness of Death is past So Hell will be the more intolerable unto them who fully reckoned upon it that they were secured from those burnings When a sinner that is in a false peace all his days is chased out of the world and beyond his expectation nay contrary to his expectation is turned into a flaming Hell We may conceive him thus speaking
When any perswade you to intemperance to uncleanness to injustice or any other iniquity they do in effect perswade you to make deep wounds and gashes in your own Spirits to wrong your own Souls and to go along with them towards the lake that burns and burns for ever with Fire and Brimstone Oh the cruelty of those that stir up others to sin Oh the folly of them that are prevailed with by these wretched and evil instruments of the Prince of Darkness I have done with that first Use by way of reproof VSE II. Shall be of Direction And here I am to shew first how secure Consciences may be awakened and wounded and secondly how wounded Consciences may be cured and comforted 1. How secure Consciences may be awakened Though there is many a bad Spirit which does prevail at this day yet none does more prevail than the Spirit of Slumber closed Eyes drowsie Souls senseless Hearts are every where to be met with Though so much hath been spoken though so much has been done though so much has been felt and suffered in order unto our awakening yet whose Conscience is indeed starled Prophets have been full of Power by the Spirit of the Lord and of Judgment and of might to declare unto evil doers their Transgression and their sin Mic. 3. 8. Calamity and Judgments have been strange unwonted and extraordinary and it might have been thought that such a Plague and Flames as have raged in London would hardly have left one secure sinner but all would have learned to fear that God who is so Righteous and who knows how to take a course with them that provoke him unto jealousie But alas like Pharoah of old upon the least respite the generality of sinners do harden their Hearts and their Consciences sleep sounder than ever Now in order unto your being awakened follow these directions 1. Think of that Great and Glorious Majesty which by sin is affronted and which all the sin that is in the World is committed against He is the blessed and only Potentate the King of Kings and Lord of Lords he is clothed with Honour and with Majesty and covers himself with light as with a Garment the Heaven is his Throne the Earth is his Foot-stool the whole world in comparison with him is but as the Bucket and the small dust upon the Balance and all the Nations of the Earth before him are as nothing and vanity Isa 40. 15. 17. The greater the person is that is affronted that affront is the greater crime God is the highest and greatest of all Oh how vile and hainous a thing is it to sin against him Sinner would'st thou have thy Conscience awakened believe seriously that There is a God Oh what work would this Truth make were it but firmly credited That famous Bruce of Scotland who (a) Robertus Brusius Vir genere virtute nobilis Majestate vultûs vener abilis qui plura animarum millia Christo lucrifecit cujus anima si ullius mortalium absit verbo invidia sedet in coelestibus gained many thousands of Souls to Christ was wont to say I think it a great matter to believe that there is a God And not only believe that God is but that he is so Glorious as his word proclaims him this may make thee tremble Now no sin in the World can be committed wherein this God is not concerned Those sins against Man are more against God than against man therefore David after he had murthered Vriah and defiled Bathsheba looks beyond these as high as God himself and cryes out against thee thee only have I sinned and done this Evil in thy sight Psal 51. 4. He takes notice how God was struck at in that injury he had done to his Neighbour and is wholly swallowed up in that consideration and this helped very much his awakening and contrition To how many thousands of Millions do all thy sins amount and there is not one of them but has been an act of Rebellion against the †Altare Damascenum Lord of Heaven if this were pondered it might cool thy Courage and trouble thy Conscience 2. Think how dreadful the Power of this God and his wrath being joyned together must needs prove in Scripture these two are joyned and both together are engaged against the ungodly Ezra 8. 22. The hand of our God is upon all them for good that seek him but his Power and his Wrath is against all them that forsake him If wrath be without Power 't is contemptible if Power be without wrath it may not be at all hurtful but when Wrath and Power meet they may well be trembled at The Wrath of a King is as the Roaring of a Lyon as the messengers of Death What then is the Anger of God this wrath to shew the heat and greatness of it is likened unto Fire and it burns worse than any other Fire for it burns to Hell it self Deut. 52. 32. A Fire is kindled in mine Anger and it shall burn to the lowest Hell And if you would understand the Power of this Anger know that there is no withstanding it and Oh how dismall are the effects of it in both Worlds This Anger of God has brought upon sinners Cursing and Vexation and Rebuke and has made them quickly to perish because of the Wickedness of their doings it has smitten them with a Consumption and a Fever and an Inflammation and Extreme Burning with the Pestilence and Sword and Blasting and Mildew and has made the Heaven over Sinners Heads like Brass and the Earth under their Feet like Iron It has made them when they went out one way against their Enemies to be smitten and to flee seven wayes before them and their carcasses to become meat to the Fowls of the Air and the Beasts of the Earth This Anger of God has stricken the ungodly with madness and blindness and astonishment of Heart So that life has been a burthen no rest or ease at all could be found so that in the morning they have said would God it were Evening and in the Evening would God it were morning because of the fear and trembling of their Hearts the failing of their Eyes and the sorrow of their Minds All this is spoken of at large Deut. 28. But these are not all nor the most heavy effects of Divine displeasure Indeed we are safe from mans Anger after Death we cannot feel or be concerned at what Man can do when we are in the Grave There the Wicked cease from troubling there the weary be at rest there the Prisoners rest together they hear not the voice of the oppressor Job 3. 17. 18. But Gods Anger will follow after us into the other World and then will be found most heavy That Wrath to come is most of all amazing for then as it will be intollerable to be born so 't wil be impossible to be appeased Consider all this and be affrighted and say with the Psalmist At
and by degrees chase away thy trouble 't is a sign 't was never true Right sorrow is not asswaged but by Spiritual means 'T was a wise course and resolution of those Hos 6. 1. Come let us return unto the Lord for he hath torn and he will heal us he hath smitten and he will bind us up 5. That is not right trouble of Conscience where there is an utter despair of Mercy Cain was troubled and so was Judas and the trouble of both especially of the latter was unconceivably great but despair spoyl'd it I grant indeed that souls truly penitent may have Temptations and very strong ones to despair but there is an unseen hand in their greatest Terrors and Dejections which keeps them from being swallowed up in that gulph quite though sometimes they are upon the brink of it Cranmer in his last Prayer cryes out I have sinned more than Tongue is able to express but shall I despair God forbid Thou art a Gracious Lord and thy Mercy does thrust away none who ask for a Remedy of sin and comfort in their misery Despair does thwart the design of the Gospel which is to extoll the Riches of Divine Grace as super abounding where sin has most abounded and to set forth Christ as a Saviour to the uttermost When the Spirit does give a sight of sin he opens a door of hope and lets in a beam of Light whereby e In Coelum terramque plusquam fando exprimi possit offendi Desperabo igitur Absit Tu â—lemenâ— naturâ Deus cujus neminem aversatur misericordia qui abs te peccati remedium ac solatium miseriae aerumnarum petit Mel. Adamus in vitâ Cranmeri the possibility of Mercy is discovered The trembling Gaoler did not say I am sure I shall be damned but what shall I do that I may be saved Act. 16. 30. this very inquiry shews that some possibility of Salvation was conceived Satan indeed endeavours to shut the door of hope and to overwhelm the Soul but he is not to be harkned to Satan put it into the Heart of Judas to betray Christ and afterwards he put it into his Heart to despair and how effectual was his despair to his destruction By no means therefore entertain despairing thoughts for they come from Hell and lead thither 6. That is not right trouble of Conscience which is onely the effect of prevailing Melancholy This humour prevails exceedingly at this day and those who never had experience of it cannot imagine the torment that is in it Burton speaks feelingly No torture of Body like unto it strappadoes hot Irons Phalaris Bulls are not comparable All Fears Griefs Suspitions Discontents as so many small brooks are swallowed up and drown'd in this Euripus this Irish Sea this Ocean of misery This is the Quintessence of humane Adversity all other Diseases whatsoever are but flea-bitings to Melancholy in extent 't is the pith of them all A Melancholy man is that true Prometheus which is bound to Caucasus the true Tityus whose Bowells are still devoured by a Vulture for he is fed upon by Anxieties and Griping cares continually But though Melancholy be so tormenting it very much differs from trouble of Conscience and is not so intollerable You will ask me how Melancholy and Spiritual trouble differ before I tell you how I would lay down two things 1. 'T is an Argument of an Ignorant and Profane Spirit to say that all trouble of Conscience is nothing else but Melancholy Such who are of this mind do make a mock of sin and of the Convictions of the Spirit and of the terrors of the Lord and slight the great Physitian of Souls for if all trouble be from Humours in the Body other Physitians may serve the turn 2. Melancholy and trouble of Conscience are sometimes joyned together and they may be mutually the Occasion of each others increase If the Conscience be wounded and the Body Distempered with this black Humour at the same time Satan has the greater Advantage The soul will not easily admit of Comfort but is more inclined to meditate terror and the wounds of Conscience will be the more smarting and longer before Cured I shall now shew the difference between trouble of Conscience and Melancholy in these particulars 1. In Melancholy the Body may plainly be perceived to be out of Order either no sleep at all or a perpetual drousiness the Spleen swelled or pained a sourness in the stomach and a Cloud seems to dwell in the Brain But trouble of Conscience may be and is found in those who are of the most excellent Constitution and even in the time of the firmest Health The Goalor 't is very likely had a strong Body and no Distemper that we read of upon him yet his Conscience is wounded and how sollicitous is he to escape Hell 2. In Melancholy there is great Confusion no rational account can be given of trouble The Soul is like one in the dark or that is blind-fold and is exceedingly buffeted but knows neither the Hand nor the Instrument from whence his smart comes But a troubled Conscience can easily assign a cause of its trouble Ask the Apostle Paul the reason of his trouble he will Answer I was a Blasphemer and a Persecutor and Injurious Demand of the Corinthians what Afflicted them They will Answer they had been Fornicators Idolaters Adulterers Effeminate Abusers of themselves with Mankind c. 1 Cor. 6. 9. Troubled souls do understand their Guilt and Plagues 3. In Melancholy the great thing desired is ease and quiet that the horrible darkness may be dispelled and the former serenity may return But in right trouble of Conscience not onely Peace but Peace upon a good ground is longed for the present trouble is preferred before security in wickedness that was formerly Ay and Grace as well as Peace is begged Troubled David does not onely cry out Restore unto me the Joy of thy Salvation and make me to hear Joy and Gladness that the bones which thou hast broken may Rejoyce but also Create in me a clean Heart O God and renew aright Spirit within me Ps 51. 8 10 12. 4. In Melancholy Trouble does often come by Fits when Fumes ascend unto the Head which by the heat of them may sometimes be perceived and do disorder the Fancy and Imagination (f) Melancholia est imaginationis depravatio à phantasmate-melancholico exorta quo detentus uni cogitationi absque surore sebre cum tristitiâ metu inhaeret Ejus origo dependet à certâ quidam Spirituum animalium dispositione ex humoris melancholici permissione producta ad quam sequitur phantasma tenebricosum dictum quod intellectus postea objecta obversans hoc delirium animi angorem excitat then there is some stinging and perplexing thought which renders Life and all the enjoyments of it bitter and uncomfortable But trouble of Conscience is more without intermission it does not depend upon the
him is to be enjoyed 'T was said of Persecuting Saul as soon as the Lord had struck him to the ground and he was prickt in his heart Behold he Prayeth Acts 9. 11. When the Waters that is troubles came into David's Soul when he was sinking in the deep Mire where there was no standing how earnestly does he cry out Save me O God! Nay he did cry till his Throat was dryed and though his eyes failed yet he waited for the Lord Psal 69. 1 2 3. Having thus spoken of the mistakes about trouble of Conscience I am in the Second place to discover when Conscience is troubled after a right manner so as that it may be proper to apply Comfort from the Gospel This right trouble I shall set forth in these particulars 1. Some special sin perhaps more hainous than Ordinary is usually at first Discovered and charged home by the Spirit upon the Conscience The Apostle Paul before his Conversion was Riding to Damascus but the Lord met him in the way and the first sin he was charged with was that of Persecuting the Church of Christ Acts 9. 3 4. As he journied and came near Damascus suddenly their shined round about him a Light from Heaven and he fell to the Earth and heard a Voice saying unto him Saul Saul why Persecutest thou me Those Jews that were awakened by Peter's Sermon were charged with taking Christ and Crucifying and slaying him with wicked hands Acts 2. 23. Thus the Woman of Samaria who had had five Husbands is told of her Living in Whoredome with a man that was not her Husband John 4. 18. Thus commonly the work begins some more grosse sin as lying swearing drunkenness self-pollution or the like is discovered and that is like a dart shot in the Conscience causing a great deal of trouble and cannot easily be shaken off (i) Haeret lateri lethalis arundo Virgil. Aeâ—ead 4. 2. After one sin is discovered and Conscience begins to be perplexed innumerable other transgressions are brought to remembrance Just as when a debtor is arrested by one Creditor all the others are ready to come upon him The Eye of Conscience being truly opened to see one sin presently is able to discern thousands David after his being awakened by the Prophet Nathan looks first upon his filthiness and blood guiltiness but a great many other sins also stared him in the Face Therefore as a man beset by all together he cryes out for the pardon of all Psal 51. 9. Hide thy face from my sins blot out all my Transgressions Oh how did his iniquities swarm about him and sting him when he said Psal 40. 12. Innumerable evils have compassed me about my iniquities have taken hold upon me that I am not able to look up they are more than the hairs of my Head therefore my Heart faileth me 3. Where right trouble of Conscience is the impure streams are traced up to the fountain and the Corruption of Nature is acknowledged and bewailed Contrite David lookt thus farr Psal 51. 5. Behold I was shapen in iniquity and in sin did my Mother conceive me And the Apostle Paul took notice of that evil which was present with him which was so great an impediment unto his doing of good Rom. 7. How can we be rightly humbled till this Corruption of Nature be seen but when we perceive that Satan is not principally to be blamed for our wickednesses but our own selves and that what does defile us does not come from below but from within this will make us to be filled with the greater self abhorrency Every man is Tempted says the Apostle James when he is drawn away of his own Lust and inticed chap. 1. 14. Evil Thoughts Adulteries Murthers and such like Abominations Christ tells us proceed out of our own Hearts Math. 15. 19. Oh this does exceedingly afflict the Soul which is rightly troubled that all those thousands of sins which have been committed are but the offspring of a corrupted Heart and Nature and not one is to be laid at any other door 4. The Conscience when rightly troubled is convinced of that sin of Vnbelief and the great Evil that is in it 'T is the work of the Spirit to convince the World of Sin and Unbelief is especially discovered John 16. 8 9. When the Comforter is come he will reprove the World of Sin of Righteousness and of Judgment of Sin because they Believe not on Me. Not believing in Christ is a great sin in it self and it binds all the sinners other iniquities fast upon him (k) Hoc peccatum non crediderunt in me quasi solum sit praecaeteris posuit quia hoc manente caetera detinentur hoc discedente caetera remittuntur Augustin Tract 95. in Johan pag. mihi 474. Tom. 9. for there is no other way to receive Remission of sins but by Believing in the Lord Jesus Him only hath God set forth to be a propitiation through faith in his blood Rom. 3. 25. 'T is a damning thing to transgresse the Law but to be deaf to the Gospel and to reject Christ is a great deal worse for this is to sin against a Remedy and to slight an offer of Life and Peace How Glorious is God in his dear Son how does his Wisdome and Power and Grace and Love and Righteousness and Truth shine forth in him now notwithstanding all this to be offended at Christ not to Reverence the Son not to receive him though he offers benefits of inestimable value this must needs encrease guilt and heighten wrath exceedingly If a Prince should after his subjects had played the Rebels and he had them at his Mercy offer a pardon to them and they should refuse it and chuse rather to continue rebels still their not accepting the Princes Clemency would incense him more to their destruction than their forgoing Rebellion We are ready to pity Tantalus l who as Homer sayes was thus punished he stood in a lake with Water up to his chin but when ever he stoopt to quench his thirst with the water it presently sunk away from him Brave Fruit also is said to grow just over his Head but when he stretched out his hand to take it the Wind did carry it away from him But now let us suppose that the water might have been drunk and Tantalus would not have stoopt a little for it and that Fruit might have been eaten but though it grew within his reach he would not have been at the pains to have stretched forth his hand to pluckt it Who would have pitied i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Odys 11. pag. mihi 321. Tantalus then every one would have blamed his folly in not taking what was brought so neer to him This is the case of the Unbeliever the Word is nigh him Rom. 10. 8. Christ is
feet and run into mine eyes And keep your measures for some Lovers lute Whose grief allows him Musick and a rhyme For mine excludes both measure tune and time Alas my God! 7. Where Conscience is rightly troubled the sinner accuses and condemns himself He holds up his Hand at Gods Bar and crys Guilty of his own accord Satan my hold his Tongue for one that 's troubled in Spirit is forward enough to be his own Accuser We say commonly in Humane Courts of Judicature Nemo tenetur accusare seipsum No Man is bound to accuse himself But 't is otherwise in the Court of Conscience Here 't is a known Rule Accuse thy self and confess thy Crime that thou mayst be pardoned 1 John 1. 9. If we confess our sins he is Faithful and Just to forgive us our sins and to cleanse us from all unrighteousness How large have broken hearts been in acknowledging their Offences and the aggravations of them they have not spared to speak and to tell all they knew against themselves they have called themselves Rebellious Revolters VVicked Foolish Ignorant Beasts before God all this has shewed how they have disliked and abhorred themselves And as they have accused so they have been forward to pass a Judgment and to condemn themselves VVhen the Jews Crucified Christ they accused him cryed out against him as a Deceiver and condemned him to that Ignominious Death Troubled souls deal thus with the Flesh and its Lusts and Affections They accuse the Flesh as being enmity against God they cry out that they have been deceived by the Flesh and they condemn the Lusts of it to be Crucified and slain and further say because the Flesh has been pleased and served they themselves deserve to be everlastingly condemned In the greatest severities they cry out the Lord is Righteous nay if he should inflict the Vengeance of eternal flames upon them they grant his ways would be but very equal 8. VVhere Conscience is rightly troubled the sinner despairs in himself 'T is a great sin to despair of Mercy and Salvation but to despair of saving our selves by any strength or worth of our own this is but needful The awakened Conscience sees that our own wisdom is insufficient to guide us in the way Everlasting that our own Righteousness has innumerable defects in it and dares not lean upon it VVhen Daniel had done his very best he dares not trust in it Chap. 9. 18. We do not present our Supplications before thee for our Righteousnesses but for thy great Mercies as if he should say our Righteousnesses are imperfect and small they are not the ground of our hope but our expectation is from thy great Mercies 'T is a true saying of Luther (m) Nunquam tantum operum potest inveniâ—i ut conscientiam reddar pacatam sed semper desiderat plura imò in illis ipsis quae secit peccata invenit Luther in Epist. ad Gal. c. 4. That Conscience can never be satisfied with our own VVorks and Righteousness for it still desires and wants more and finds a great deal amiss in what has been done already If we were to be Justified by our own VVorks an enlightned and troubled Conscience would be like the Horse-leaches Daughter and still cry Give Give and could never be satisfied The sinner that is truly troubled despairs also in his own Srength as well as VVisdom and Righteousness He sees that he has no Power to believe that he cannot come to the Lord Jesus unless drawn to him by the Father He cannot beget himself in a Spiritual sence no more than he was able to do it in a Natural Fletcher does well set forth this in these Verses †Christs victory pag. 50. Who is it sees not that he nothing is But he that nothing sees What weaker breast Since Adam's Armour fail'd dares warrant his That made by God of all the Creatures best Strait made himself the worst of all the rest If any Strength we have it is to ill But all the good is Gods both Power and Will The dead man cannot rise though he himself may kill 9. VVhere Conscience is rightly troubled this trouble does begin to estrange and wean the heart from sin The sinner sees evidently that he has been grossely mistaken in his Lusts and wofully deceived by them They promised him pleasure but have paid him in Gall and VVormwood they promised him profit but have undone him he has none of the true and enduring Riches and his Soul is in great danger of being lost for ever hereupon he is not so fond of them as before His Love abates and begins to be turned into aversation and Hatred He says I have sinned and perverted that which is right and it has not profited me Job 33. 27. nay insteed of profiting it has been exceedingly Mischievous and now sin begins to be lookt upon with an ill eye VVhen Ephraim perceived that his Idols could not help him nay provoked the Lord unto Jealousie and Anger against him he flings them away to the Bats and to the Moles as things unworthy to be VVorshipt or so much as look on and says What have I to do any more with Idols Hos 14. 8. Then trouble does work kindly when sin it self is disliked and the soul with an indignation and detestation crys out what have I to do any more with so great an evil 10. When Conscience is rightly troubled the sinner is very inquisitive to understand what he must do to be saved Thus the Gaoler Acts 16. 29 30. came trembling and fell down before Paul and Silas and brought them out and said Sirs what must I do to be saved So Acts 2. 37. Now when they heard this they were prickt in their heart and said unto Peter and the rest of the Apostles Men and Brethren what shall we do And Saul as soon as throughly awakened is at the same enquiry Acts 9. 6. And he trembling and astonished said Lord what wilt thou have me to do The Question is no longer Who will shew us any of the Worlds good The Question is no longer What shall we eat or what shall we drink or wherewith shall we be cloathed But the main enquiry is What course must be taken to have sin covered Gods anger removed the immortal and precious Soul saved That is delivered from everlasting burnings and brought to an incorruptible Inheritance These are the chief Matters which all should mind and truly they who think it not worth the while to enquire about Salvation 't is a sign they have not set so much as one step in the way to it but all their days their feet have been going down to Death and Hell 11. VVhere Conscience is rightly troubled the sinners heart will consent to any Conditions and terms of Peace and Reconciliation with God There is a Beam of Spiritual Light which shines into his Soul so that he sees all things after another manner to what he did formerly He
will our Heavenly Father give his Holy Spirit unto them that ask him Luke 11. 13. This Scripture does give sufficient warrant unto any breathing to go unto God for his Spirit to enlighten to convince to renew and change and at last to comfort them with as much confidence as Children go for Necessaries unto the most tender Earthly Fathers 2. These consolations of the Spirit especially belong unto those who are troubled as you are The broken Vessel is fit for the Oyl of Joy and Gladness to be poured into it Isa 61. 1 2. The Spirit of the Lord God is upon me because the Lord hath Annointed me to Preach good tidings to the Meek he hath sent me to bind up the broken-hearted to Proclaim Liberty to the Captives and the opening of the Prison to them that are bound to Proclaim the Acceptable Year of the Lord to Comfort all that mourn The Spirit does delight to comfort them that are cast down for these will not take up with other Comforts they prize the Spirits Consolations they cry Grace Grace when they receive them and walk humbly and warily afterward being afraid to lose such precious things by fresh Trangressions 7. For the Comforting of a troubled Conscience Behold and Wonder at Gods condescention in that he does intreat sinners to be Reconciled 2 Cor. 5. 20. Now then we are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be Reconciled unto God You cannot imagine that He who has been so bitterly provoked by you should be so ready to forgive you and so willing to be Friends with you but you would do well to observe that after the Lord had promised Mercy and abundant Pardon to sinners willing to forsake their evil ways and thoughts he presently adds that his Mercy shall be extended to them though they were not able to conceive it My thoughts are not your thoughts neither are your ways my ways saith the Lord. That is you must not measure my Mercy by yours nor think that I am able and willing to put up and forgive no more than you You are easily provoked but I am slow to Anger you are hardly Reconciled but I am ready to forgive I am willing to remit the greatest wrongs and to receive the wrong-doers into favour if they do but sincerely return to me and are willing for the future to please and serve me As the Heavens are high above the Earth so are my ways of Kindness and Compassion higher than your ways and my thoughts than your thoughts Isa 55. 8 9. When there is a difference between any the Inferior commonly intreats the Superiour to be Reconciled but here the Lord who is infinitely above us intreats Us to be Friends that are infinitely below him He that does the wrong commonly intreats him whom he has wronged but here the Lord who has been Injured and Affronted and Offended and can most easily be Revenged does intreat them that have done the Injury He that is at the Mercy of another commonly intreats him at whose Mercy he lies but here the Lord who has absolute Power to do what he will with Offenders and can Glorifie himself in their Eternal Destruction does intreat them to be at Peace and to Repent that they may be saved Finally he that is the depending Person commonly does intreat him upon whom he has such dependance but here the Lord who has no dependance at all upon sinners nor any need at all of them does yet intreat them to come to him who have such intire dependance upon him that they cannot live or move or be without him and cannot be happy but in the enjoyment of him Oh what manner of Grace and Kindness is this and how may drooping spirits be revived and encouraged to hope in such a God read the parable of the prodigal see him by necessity driven home to his Fathers house behold his Father running to him embracing him though he had spent all among Harlots and in Riotous living and then give a ghesse how much more willing the Lord is to receive returning sinners 8. For the right comforting of a troubled Conscience Study well the Covenant of Grace The Covenant of works is not to be laid hold upon by any of the fallen Children of Adam this promises life indeed but 't is upon condition of perfect and perpetual conformity both of Heart and Life unto the Law of God But the Covenant of Grace is vastly different from that first Covenant Sinners may lay hold on this new Covenant and they cannot please the Lord better than by so doing and therefore chusing the things that please him talking hold on his Covenant are join'd together Isa 56. 4. If sinners being convinced of their lost estate by their iniquities are willing to receive Christ to be their Prince and Saviour and to turn and give themselves to God he has ingaged in this Covenant to be their God and Father to give them Grace and at last Glory and in the mean while to withhold no good thing from them In this Covenant of Grace observe these four things all which may be helpful unto your Consolation 1. This Covenant is well ordered 2 Sam. 23. 5. He hath made with me an Everlasting Covenant ordered in all things and sure this is all my Salvation this is all my desire 'T is admirably suited unto the state and desires and wants of those that are taken into Covenant They have no righteousness or works of their own that they may rest upon but here is a perfect Righteousness provided even the Righteousnesse of Christ made theirs as their sins were made his by imputation The Apostle Paul speaks plainly of the Blessedness of the man to whom the Lord imputeth Righteousness without works Rom. 4. 6. and 2 Cor. 5. ult He hath made him to be sin for us who knew no sin that we might be made the Righteousnesse of God in him As they have no Righteousness so they are sick of Spiritual Plagues but in this Covenant God has promised to cure them Isa 57. 18. I have seen his wayes and will heal him I will lead him also and restore comfort unto him and his mourners They need cleansing because of their manifold defilements But God promises that he will sprinkle clean water upon them and make them clean and from all their filthiness and from all their Idols he will cleanse them They are weak and unable to do their duty and persevere in wel-doing but God promises to renew their strength so that they shall run and not be weary and walk and not faint Isa 40. ult 2. This Covenant is sure 'T is confirmed by the Sacraments which are the Seals of this Covenant 't is confirmed by the oath of God Heb. 6. 17. 18. s Quà m impossibile est ut Christus in suâ justitiâ non placeat tam impossibile ut nos fide nostrâ quâ illi inhaeâ—emus
be believed besides he contradicts himself for heretofore he used to tell thee 't was time enough hereafter to Repent If it be the sad surmise of thine own heart surely such an Ignorant and deceitful heart as thine is not to be credited as if it were infallible If God tells thee so then 't is either in his Word but thou canst not shew the place where he has said it or by some extraordinary Revelation but this thou canst not if sober-minded pretend unto 2. Remember some have been called at the eleventh hour of the day nay the Thief upon the Cross but one moment before Night who then can peremptorily say that the day of Grace is past as long as Life remains Let not presuming sinners make an ill use of this which has been said for they that put off Repentance because of the lasting of the day of Grace before they are aware may drop into the Grave and Hell and then they will Repent for ever that they did not Repent sooner but their Repentance will be too late and to no purpose 3. If your need of Grace be seen and Christ and Grace are valued above Gold that perishes and all the Pleasures and Honours of the World which are onely for a season The day of Grace is so far from being past that Grace is really wrought in you If the Spirit had not been and were not still really at work in you you would not have such desires to be Sanctified throughout as well as Justified from all Offences Object 3. Some do further say that they are Judicially hardened they can think of God and Christ and Sin and Death and Hell and yet their hearts are no more affected than if they were stocks or stones upon this they conclude that God has spoken concerning them as he did concerning Israel of Old Isa 6. 10. Make the heart of this People fat and make their Ears heavy and shut their Eyes lest they see with their Eyes and hear with their Ears and understand with their Heart and Convert and be healed Answ 1. Your dulness and unaffectedness may possibly proceed not so much from your Hearts as from distemper and cloudiness of your Heads and if in all things else you find a kind of stupidness and unconcernedness even about your worldly matters also you must not from distemper of Body conclude the judicial hardning of your Hearts 2. Those in Scripture which were judicially hardned never complained of their hardness but this is your complaint and burthen Pharaoh and the Pharisees were both hardned in a way of judgment but though Pharaoh was sensible of other Plagues yet not at all of this which was incomparably the worst of all the Plagues of Aegypt he cries out pray to the Lord to take away the Locusts the Frogs the Thunder and Hail but never pray to the Lord to take away the Heart of Stone from him And as for the Pharisees they thought themselves Righteous and whole and slighted a Physician and Saviour for they thought they could do well enough without him 3. You are not altogether past feeling because you feel your own hardness and 't is a mercy that you know this Plague of your own heart Oh go to the Physician who has promised to cure it and to give an heart of Flesh to you This is Gods way and method to make sinners sensible of their hardness that he may soften them of their blindness that he may give them eye-Salve of their filthiness that he may cleanse them of their guilt that he may pardon them of their emptinesse that he may fill them Object 4. They under trouble of Spirit do further object alas we are not able to come to Christ though our Eternal Salvation does lye on 't our Consciences are wounded but we cannot come for cure and ease Answ 1. Is this a small matter that God has made you sensible of your natural inability how many do mistake and think they have a power to help themselves and this hinders them from seriously applying themselves unto Him that alone is able to save You see and say you have no might 't is well a promise belongs to you Isa 40. 29. He giveth Power to the faint and to them that have no might he increaseth strength i. e. To them that see they have no might for all have really none 2. Though you cannot come to Christ for Grace and Comfort yet the Father can draw you and have not you an Heart to cry to him to do this for you What 's your Language in secret Prayer Is it not Draw me and I will run after thee Is it not Turn thou me and I shall be turned Thus spake the Spouse Cant. 1. Thus spake Ephraim of Old Jer. 31. and both were heard nay the Lord says I have surely heard Ephraim surely your cryes for drawing and turning shall not be in vain 3. You say you are not able to come to Christ but are you willing to come to him Yes pray who has made you able to be thus willing but onely that God who works to will of his own good Pleasure If you are willing to come you are able to come for your coming lies in being willing If you are willing to have the Son you have him and Life by him (*) Non pedibus sed affectu non migrando sed amando venitur ad Christum Augustin for 't is with your Wills that you receive him and so have Power to become the Children of God The Apostle tells us That with the Heart man believes unto Righteousness Rom. 10. 10. By the Heart in Scripture is commonly meant the Will so that if the Will consents to have Christ as Wisdom Righteousness Sanctification and Redemption Here is indeed that Faith which is Justifying and Saving Christ having taken the Will has taken the main Fort that by Nature stands out against him and Commands the whole Soul Object 5. Some under trouble of Conscience cry out They have been enlightned and under Conviction heretofore but since their Illumination and Convictions they have fallen away and therefore now they conclude there is nothing remains but a certain fearful looking for of Judgment and of fiery Indignation which shall devour the Adversaries Answ 1. All back-sliding though grosse is not the unpardonable sin David and Peter were both enlightned both did fall and that into gross wickedness and yet both Repented both were pardoned and restored to favour and both are now in Glory 2. Even Back-sliders are called upon to return The Children of Israel had played the Harlots with many Lovers they had spoken and done evil things as they could and yet many times in one Chapter Jer. 3. they are called after to come home to God from whom they had so deeply Revolted though therefore you ought to mourn and be in bitterness for your Apostacies and unstedfastness yet you must not mourn without hope 3. Promises are made to Back-sliders if they return
of Mercy and Healing Jer. 3. 12. Go and Proclaim these words towards the North and say Return thou back-sliding Israel saith the Lord and I will not cause mine Anger to fall upon you for I am Merciful saith the Lord and I will not keep Anger for ever And v. 22. again he says Return ye backsliding Children and I will heal your back-slidings O you poor sinners that are troubled for your backslidings catch hold of these words as Benhadad's Servants did of the words of the King of Israel and say Behold we come unto thee for thou art the Lord our God Object 6. After all some may say Though we cannot deny that we are willing to part with every sin and to have our Hearts cleansed though we desire God to be our Father and Portion and Christ to be our Prince and Head and Saviour and Husband yet we are afraid our Hearts are not right because all this may be meerly for fear of Hell and because unless we do all this 't is impossible that Hell should be escaped Answ 1. You ought to be afraid of Hell Why is such a dreadful place spoken of but that the Sons of Men might dread the coming thither Our Lord Exhorts his Disciples to fear God upon this very Account that he was able to destroy both Body and Soul in Hell Luke 12. 5. Mat. 10. 28. 2. A fear of Hell never that we read of carried Reprobates very far or surely not so far as to make them willing to cast away every sin and to accept of whole Christ and to give up themselves Bodies Souls Health Strength Time all to him as appears in Felix Agrippa Herod and others 3. If you desire Cleansing and Sanctification 't is a sign that sin it self is a burthen to you as well as the Punishment of it feared by you If this might be otherwise avoided could you be contented to be slaves to sin still 4. I grant it may be said concerning prizing of Christ chusing of God and endeavouring to please him in all things that you must go to Hell if you don't do all this But where does the Scripture say that though you do all this you may go to Hell after all 'T is true unless you are sincere you must go to Hell but it does not follow that though you are sincere you may go to Hell notwithstanding 5. Do not you look upon the Lord as all-sufficient as the chiefest good Do not you see an emptiness in all the Creatures and the evil that is in sin Is not sin hated the Creature scorned in comparison of this God If so 't is a sign that the goodness of God does take you and affect your Hearts as well as the fear of Hell affright you 6. If there be a will to be Sanctified throughout and to be turned with your whole Heart unto God this is not the product of slavish Fear of Hell but is really the work of the Lords Spirit 'T is he that works both to will and to do of his good pleasure Phil 2. The most startling Truths and astonishing considerations would never be able of themselves to make you willing to divorce your Lusts and to accept of Christ upon Gospel-terms If therefore you are brought unto this that you prize the Lord Jesus at so high a rate as to consent to part with every sin for his sake and to follow the Lamb in what way soever it shall please him to lead you you may warrantably conclude That the Spirit has been at Work in you and having begun a good work in you he will compleat it And you may confidently say with David Psal 138. 8. The Lord will perfect that which concerneth me thy Mercy O Lord endureth for ever forsake not the work of thine own hands VSE IV. Of Exhortation Let it be the care of you all to have a good Conscience The Apostle Paul in the Text is set forth as a good Example for all to follow as a very fair Copy for all to write after It is Counsel ordinarily given to Tradesmen Keep your Shops and your Shops will keep you So I may say Look well to your Consciences and your Consciences will look well to you If there be an Heaven upon Earth 't is a good Conscience if there be an Hell upon Earth 't is a bad Conscience I shall second my Exhortation with these following Arguments 1. He that has a good Conscience can look upward to God with Confidence 1 John 3. 21 22. Beloved if our Heart condemn us not then have we confidence towards God and whatsoever we ask we receive of him because we keep his Commandments and do those things that are pleasing in his sight With what boldness may such come to the Throne of Grace For God is their Friend nay their Father and how infinitely does he surpass all other Parents in Wisdom Affection Tenderness Sufficiency and therefore expectation may be raised to a great height of receiving much from him A good Conscience sees smiles in Gods Face Fury is not in him all his wrath is taken away and his Countenance doth behold the upright Psal 11. ult God is in Covenant with these upright ones and with Joy they may study the Attributes of God and see how all are engaged for them He is Wise for them Good for them Faithful for them All-sufficient for them nay his Justice being satisfied by his Son is for them too He is Infinite Eternal and unchangeable and all this makes for them and how great is their Happiness that such a God is theirs David's Meditation of God was sweet God was his Joy nay his exceeding Joy The Lord being his Portion how does he exult in his spirit saying The lines are fallen to me in pleasant places yea I have a very goodly Heritage Psal 16. 5 6. 2. He that has a good Conscience can look inward with Satisfastion The dissatisfaction of a bad Conscience is great and most Afflicting when a Man retires to himself and is tortured by himself and his self-reflecting thoughts prove as so many stings to pierce and pain him what a case is that Man in These kind of Tribulations find a Man out and there is no flying from them as Augustine (x) Inter omnes tribulationes animae humanae nulla est major quà m conscientia delictorum nam si ibi vulnus non sit sanumque sit â—â—â—us hominis quod conscientia vocatur ubicunque alibi passus fuerit tribulationes illuc confugiet ibi inveniet Deum Si autem ibi requies non sit propter abundantiam iniquitatis quid facturus est homo quo confugiet fugiet ab agro ad civitatem à publico ad domum à domo ad cubiculum sequitur tribulatio A cubiculo jam quo fugiat non habet nisi interius ad cubile suum Porrò si ibi tumultus si fumus iniquitatis si flamma sceleris non illuc potest confugere pellitur
enim inde cùm inde pellitur à seipso pellitur ecce hostem suum invenit quo confugeret Seipsum quo fugiturus est Quocunque suger it se talem trahit post se quocunque talem traxerit se cruciat se A seipso sunt tribulationes quae inveniunt hominem nimis acerbiores enim non sunt at tanto sunt acerbiores quanto sunt interiores Augustin Enarrat in Psal 45. Tom. 8. pag. mihi 419. Observes and more inward they are they are the more bitter But now he whose Conscience is good as Solomon speaks is satisfied from himself (*) Fragilibus innititur qui adventio laesus est exibit gaudium quod intravit at illud ex se ortum fidele firmumque est cascit ad extremum â—sque prosequitur Seneca Epist 98. He has Meat to eat which the World knows not of his sincere endeavour to do the will of God satisfies him better than the choicest Fare and Delicates Luther whose Conscience was clear who Preached Christ purely and Loved Christ sincerely has one strange Expression Miser sit qui possit ego nonpossum Let him be miserable that can be miserable I for my part cannot be miserable His God and his Conscience were such a Feast and Joy and Satisfaction to him that he knew 't was not in the Power of Earth or Hell to daunt or hurt him Oh what unutterable contentation is there in the Heart that upon reflection and search finds it self the Temple of the Spirit the Habitation where the Father and the Son do make their abode That finds it self Clothed with white Rayment Christ's Righteousness Enriched with that Gold tried in the Fire Rev. 3. 18. made partaker of the Divine Nature Adorned with the Image of God filled with the Graces of the Spirit and thereby sees it fitting for the Inheritance of the Saints in Light 3. He that has a good Conscience can look downward and see himself secured Never any one with a good Conscience went to the place of Torment but onely those who refused to have a good Conscience or made ship-wrack of it Though Hell be prepared for the Devil yet he has not the Keys of that place but they hang at Christ's Girdle Rev. 1 18. I am he that Liveth and was dead and behold I am alive for evermore Amen and have the Keys of Hell and of Death And certainly since Christ has the Keys of Hell no Believers whose Consciences are truly good shall be flung in thither for these are the Members of his Body and the Head loves his Members too well to suffer them to be thrown into Everlasting fire A good Conscience by the eye of Faith looks down and takes Notice of the Damned in their Misery sees them groaning under the fierceness of the Almighty's wrath sees them fed upon by the VVorm that dies not and tormented in that flame which shall never be extinguished and bound fast in those Chains of Darkness which shall never be unloosed and then rejoyces to see it self safe under the wing of the Lord Jesus rejoyces in that Deliverance and Salvation from future wrath whereof Christ is the Author 4. He that has a good Conscience can look upon his outward comforts and take comfort in them What he has is not a Snare to him but attended with a blessing upon this score the Psalmist sayes a little that a Righteous man has is better than the Riches of many wicked Psal 37. 16. A good Conscience does in a great measure cure that vanity and vexation of Spirit that is in the Creature for when these outward enjoyments are given with the Divine Blessing then as Solomon speaks no sorrow is added with them The upright man does taste the love of God in the Food he eats and though it be but a dinner of Herbs yet this love makes it better than a stalled Ox with the Lords Curse and Hatred He feels the love of God in the Clothes he wears and though of coarser cloth yet they are better than the Purple and fine Linnen and costly array of that rich man that received all his good things in this present world and after was turned into Hell poor and naked All the gifts he receive are indeed blessings to one that 's Righteous for he has the Giver with them and is brought still nearer unto the Giver by them 5. He that has a good Conscience can look upon adversity without dread When the Apostle was pressed out of measure even above strength yet a good Conscience was his rejoycing Bias the Philosopher being asked what was difficult answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (y) Diogen Laert. in vitâ Biantis p. mihi 60. To bear with fortitude a change in our condition for the worse Now a clear Conscience will be very helpful unto such Fortitude and Patience Job is of a sudden stript of his glory rob'd of his vast estate and though a Prince before made poor to a Proverb and yet Conscience bears him up and makes him able to say The Lord has given and the Lord has taken blessed be the name of the Lord Job 1. 21. Sir Henry Wotton has a very good description of an happy life wherein he shews that a good Conscience is the best armour and the safest retreat whatever happens How happy is he born and Taught That serveth not anothers will Whose armour is his honest Thought And simple Truth his utmost skill Whose passions not his masters are Whose Soul is still prepar'd for death Untied unto the World by care Of publick fame or private breath Who envies none that chance does raise Nor Vice hath ever understood How deepest wounds are given by praise Nor rules of State but rules of Good Who hath his Life from rumors freed Whose Conscience is his strong retreat Whose state can neither flatt'rers feed Nor ruine make oppressors great Who God doth late and early pray More of his Grace than Gifts to lend And entertains the harmless day With a Religious book or Friend This man is freed from servile bands Of hope to rise or fear to fall Lord of himself though not of Lands And having nothing yet hath all A good Conscience will tend very much to fix the Heart so as that evil tidings shall not be so terrifying and dismaying Hark what the Psalmist sayes Vnto the upright there ariseth light in obscurity surely he shall not be moved for ever he shall not be afraid (†) Justum tenacem propositi virum Si fractis illabatur orbis Impavidum ferient ruinae of evil tidings his heart is fixed trusting in the Lord Psal 112. 467. 6. He that hath a good Conscience can look upon all the baits of the Tempter and despise them Satan is not able to compell and force us to sin neither has he power to determine the will of man to that which is evil as the Lord has to determine it unto that which is good for then sin
would principally lye at Satans door as all the Glory of that good which is done by us is to be ascribed unto God The Devil did not thrust the forbidden fruit into Eve's Mouth whether she would or no but only did cunningly and strongly perswade her to eat of it In like manner he deals with us he layes his baits (z) Vnam esse omnium rem pulcherrimam eoque pulchriorem si vacet populo neque plausum captans se tantum ipsa delectet Quinetiam mihi quidem laudabilior a videntur omnia quae sine venditatione sine populo teste fiunt non quo fugiendus sit omnia enim bene facta in luce se collocari volunt sed tamen nullum the atrum virtuti conscientiâ majus est Cicero Tuscul Quaestion l. 3. pag. mihi 146. before us and endeavours our ruine by offering what does please us But a good Conscience is deaf unto the Devil and scorns his offers for his offers are to the losse of the Righteous man What are the riches of the World which Satan talks so much of compared with the unsearchable Riches of Christ what are the pleasures of sin compared with peace of Conscience what are all Earthly advantages and preferments compared with Communion with God and the Light of his Countenance A good Conscience is firmly perswaded that 't is good for us to draw near to God Psal 73. ult to be near to Him is for our Honour Interest Safety Delight and satisfaction and hereupon the Believer rejects Satan with an Holy contempt and indignation for he see◠'t is folly as well as wickedness to leave his Fathers House where there is bread enough and to spare and to go feed upon busks in the farr Country 7. He that hath a good Conscience can look upon death with desire which is so exceeding terrible unto others The Believer may indeed be willing to live that he may serve his generation according to the will of God and that he may do that for Christ on Earth which he cannot do when he comes to heaven but his Conscience being pure and peaceable having an assurance what a kindness death will do him He does with the Apostle desire to be dissolved and to be with Christ which is far better Phil. 1. 23. There is profit pleasure and honor in a Believers departing no wonder if he desires to depart There is profit in it to dye is gain says the Apostle he gains more grace in the instant of his dissolution than he got all his dayes before for upon death his Spirit is made perfect in Holiness There is pleasure in death for sometimes 't is sweetned with ravishing transports of Spirit and it is the Porter to open the gate into full and Everlasting joyes having put an end both to sin and sorrow Finally there is honour in Death for the Believer having fought a good Fight and finished his course and kept the Faith he goes to receive the Crown of Righteousness 8. He that hath a good Conscience can look into Eternity and be filled with joy unspeakable and glorious That is one of the Richest jewels in the Crown of Life that it fades not away The good Conscience looks up to Heaven fixes its eye upon God sees that bosom in which the sanctified Soul must lye and (a) Da Pater omnipotens menti conscendere sedem Da fontem lustrare boni da luce repertâ In te conspicuos animi defigere visus Disjice terrenas nebulas ponder a molis Atque tuo splendore mica Tu namque serenum Tu requies tranquilla piis Te cernere finis Principium vector dux semita terminus idem Boetius de Consolat Phil. l. 3. met 9. pag. mihi 88. rest forever After millions of years are spent praise will be continued delight will be as green and fresh as ever there will be no loathing of that heavenly Manna after so many thousands of ages as there have been minutes since the Creation Joy in heaven will be as far from an end as it was when first of all it did begin Mortality and change are the disgrace of all temporal delights and pleasures but a good Conscience rejoyces and well it may do so in a better and enduring substance it sees how sure how near Eternal Life is and upon this follow raptures of pleasure Cyprian (b) Exultabunt Sancti in gloriâ videbunt Deum gaudebunt Ibi non gustabunt quam suavis sit Dominus sed implebuntur satiabuntur dulcdinemirificâ nihil eis deerit nihil oberit omne desiderium eorum Christus praeens implebit Non senescent non abescent non putrescent ampliùs perpetua sanitas foelix Eternitas be atitudnis illius sufficientiam confirmabunt Non erit concupiscentia in membris non ultra exurget rebellio carnis sed totus hominis status pudicus pacificus sana ex integro Natura sine omni maculâ rugâ deinceps permanebit Erit denique Deus omnia in omnibus illius praesentia omne animae corporis implebit appetitus Cyprian Serm. de Christ. Ascens does excellently set forth this full and Everlasting happiness of the Saints in Heaven They says he shall see God and Rejoyce and be Delighted they shall Enjoy that Glory and be swallowed up in that Joy for Ever-more There they shall not only taste how sweet the Lord is but shall be filled and satisfied with his wonderful sweetness nothing shall be wanting nothing shall be hurtful Christ being present will satiate all their longing They shall not grow old or weak or dye any more There will not be Concupisence in the Members nor Rebellion in the Flesh against the Spirit but Mans Nature will be fully restored and Sanctified and Healed and so will remain without any spot or wrinkle Everlastingly Finally God will be all in all and his immediate and glorious presence will so abundantly fill the Saints that they shall not be able to desire more You see now in several respects how desirable 't is to have good Conscience wheresoever such a Conscience looks upwards downwards inwards forwards still there is peace and Consolation Oh look into your Consciences and see what they are whether good or bad and oh that all bad Consciences may be utterly restless till they are made good ones VSE IV. Of Advice unto them whose Consciences are good which have been cleansed and quieted by the blood of Christ and by the VVord and Spirit of Grace My Advice is in these particulars 1. Be very thankfull for this unspeakable Gift of a good Conscience The largest Empire in the VVorld a Crown of pure Gold upon the Head is nothing near so great a Blessing as a pure and peaceable Conscience I may use the Angels Salutation to the Virgin Mary unto every Saint that has such a Conscience Hail thou that art highly Favoured The Lord is with thee Blessed art thou among the Sons of Men.
'T is a Mercy and a great one to have a good Name to be in good Health to have good Eyes and other Senses perfect to have good Natural Parts to have a competency of the good things of this Life to Live in good and Peaceable Days but to have a good Conscience is better than any of these nay than all these put together To excite you unto Thankfulness for a good Conscience think of three sorts of Persons Of the Secure of the Troubled of the Damned 1. Think of the secure what woful work are they employed about they sin boldly and dare to be damned for that love which they bear to their Fleshly and Worldly Lusts How say they must we part with these if we will go to Heaven Nay we will keep them though we go to Hell along with them These secure sinners are like one that lies down in the midst of the Sea or as he that sleeps upon the top of a Mast They are like unto Solomon's Drunkard they strike themselves but say they are not sick they beat themselves but for the present feel it not Prov. 23. 34 35. And who is it that makes you to differ from the most Profane and stupid sinner upon the Face of the Earth Admire and Magnifie that distinguishing Grace and Love which has granted you a well-grounded Peace when so many Thousands onely cry Peace to themselves but are every moment in danger of Wrath and Hell and everlasting Trouble 2. Think of the troubled in Spirit to make you the more thankful for a good Conscience While your Souls are at ease in the Arms and Embraces of the Lord Jesus how many complain of broken Bones How many do make their Beds to swim and water their Couches with their Tears How many cry out that Terrors are turned upon them and pursue their Souls as the wind and that when they call unto the Lord he is so far from regarding that with his strong hand he does oppose himself against them Job 30. 15. 20 21. Meditate well upon the torture of a wounded Spirit and then let all that is within you bless the Lord for Healing you 3. Think of the Damned whose Consciences are in a perpetual Rage who are Racked with Despair and whose Torment shall never end They are Fetter'd in the same Chains of Darkness with the Apostate Angels and these Chains are Everlasting Ah now their Wounds are incurable because their Physitian all their days was slighted and their Wounds were made light of and no Healing is to be at all expected And you that are Saints if Rich Grace had not taken hold of you would have been of the number of these miserable Souls if you had been dealt with according to your deservings you would have been weeping and wailing in outer Darkness that are now rejoycing in Hope of the Glory of God surely such differencing Kindness calls aloud for Praise 2. You that have a good Conscience be Compassionate to them whose Consciences are evil They need your Pity because they have none to themselves and your pity may not be altogether unprofitable to them Reprove them for their evil ways with mildness and wisdom and faithfulness hate them not so much as to suffer sin to lie upon them Lev. 19. 17. Cain indeed did say Am I my Brothers Keeper But be you of a contrary Spirit if you see your Brother go in the Road to Hell warn him and by warning endeavour to stop him If your Neighbours House were on Fire at Midnight and he himself fast asleep oh what pains would you take How would you pull him out of his Bed how loud would you cry Fire Fire to wake him Alas the sinner with a secure Conscience is in a far worse case he is fast asleep upon the brink of the burning Lake and have you nothing to say to him Oh that you would put on Bowels and speak for Souls and prevent their being lost for ever And because your speaking of it self must needs be ineffectual cry vehemently unto the Lord to Second you and speak with Mighty Power Awake awake you that sleep and arise from the dead and live for ever And let your Reproofs and Prayers be followed with such an Holy Harmless Heavenly Self-denying Conversation as may tend unto their Conviction If the Profane if the Persecuters if Carnal Professors had but a good Conscience it would be better for the Nation better for the Church better for particular Believers and ah how good would it be for themselves 3. Be very sensible that a good Conscience is matter of the Devils Envy therefore it concerns you to be Vigilant for he will endeavour to wound it Satan could behold the Rich Man in brave Apparel and his Table sumptuously Furnished and tumbling in wealth and Pleasures and yet he did not Envy him he knew that these things could not make him Happy and would be so far from hindring that they would rather further his eternal Misery But to see any with a good Conscience vexes and grieves the Devil which as it shews that there is a great Excellency in such a Conscience above all Earthly good things so it should make you stand upon your Guard against this Adversary You must know that although Grace cannot be totally lost yet a good Conscience may be both Defiled and Disturbed David's sin polluted him therefore he prays to be washed throughly from his Iniquity and to have his Heart cleansed His sin also broke his Peace therefore he Prays for the Light of God's Countenance that the Bones which were broken might Rejoyce Psal 51. If you do not watch and pray that you may not enter into Temptation if you are not strong in the Lord and in the Power of his Might if you do not put on the whole Armour of God that you may be able to stand against the wiles of the Devil up-upon a sudden he may take Advantage and draw you to some perhaps grosser sins and this may make you to go in the bitterness of your Souls mourning to your Graves If it had not been for his abominable fall David's latter part of his Life might have been sweeter and for ought I know his Crown in Heaven brighter 4. Be sure with all keeping to keep the good Conscience (b) Curandum est nobis atque hoc in omni vitâ suâ quemque à rectâ conscintia transversum unguem non oportere discedere Cicer. ad Atticum l. 13. Epist 20. Let not the Apple of the Eye let not Life it self be preserved with greater care Skin for skin and all that a Man has will he give for his Life And truly skin for skin and all that we have we should give rather than make shipwrack of a good Conscience Oh never Repent of your Uprightness hold fast your Integrity whatever comes on 't I Read concerning Brutus that stout maintainer of his Countries Liberty when all his Endeavours were to no purpose and the Cause
which he thought so good had such bad success and he found himself vanquished by Antonius he Repented of his Vertue and cryed out O Vertue I Served thee as a real thing but thou art onely an empty Name c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Te colui Virtus ut rem ast tu nomen it ane â—s But be you more fixed and better settled and whatever you lose keep a good Conscience And that you may do thus follow these Directions 1. Vigorously maintain the Combat against Corruption Onely sin can harm the Conscience and therefore strive against it Abstain from Fleshly Lusts for these War against your Souls 1 Pet. 2. 11. Have a special Eye to in dwelling sin for that 's a worse Enemy by far than Satan set upon the work of Mortification in good earnest hide the Word in your hearts that it may Antidote you against sin Derive Vertue from Christ Crucified to Crucifie the Flesh with the Affections and Lusts of it and call in the aid of the Spirit against the deeds of the Body Conscience will be kept in greater purity and Peace the weaker sin is and the more it is an underling 2. Sit loose from the World If Galeacius Caracciolus had loved his Honour and great Estate in Italy he would not have kept his Conscience undefiled from Rome's pollutions The Apostle Paul whose Conscience was good professes that he Gloried in the Cross of Jesus Christ by whom the World was Crucified to him and he unto the World Gal. 6. 14. He looked upon the VVorld as a grand Imposter he saw no Form nor Comeliness in it that he should desire it nay he perceived how sin had brought a Curse upon it no wonder if he slighted it You cannot Serve God and Mammon You must cast the VVorld out of your Affections presently and consent to let it go out of your Possession too when called to part withit if you would keep a good Conscience 3. Study the Vanity of Men and be not afraid of them The fear of Man bringeth a Snare says Solomon Fear of the Papists made Spira wound his Conscience and brought him into a fearful Case Cease ye therefore from Man whose breath is in his Nostrils for wherein is he to be accounted of Isa 2. ult Be not afraid of the terror of your adversaries neither be troubled but Sanctifie the Lord of Hosts in your hearts let him be your fear and let him be your dread if you would secure your Consciences 4. Pray much to be upheld Commit the keeping of your Souls unto God in well doing for he is Faithful Beg that he would never leave you nor forsake you but keep you by his Mighty Power unto Salvation It is not in vain to seek unto him for he is of Power to establish you Rom. 16. 25. He is able to keep you from falling and to present you faultless before the Presence of his Glory with exceeding Joy Jude 24. 5. Hold fast Faith that you may keep a good Conscience firmly believe that Life and Immortality which is brought to light by the Gospel and then by patient continuance in well doing you will seek for it The Lord grant unto you the Spirit of wisdom and Revelation the eyes of your Understanding being enlightned that you may more thorowly and certainly know what is the hope of your Calling and what the Riches of the Glory of that Inheritance which is above this will be a strong inducement to keep Conscience and heart and Conversation and all clean that you may grow more and more meet for that Inheritance You see the way to keep a good Conscience which was the fourth word of Advice 5. You that have a good Conscience be not Acted onely by Conscience but let Love d constrain you also to Obedience 'T is said of Titus That he accepted the Exhortation but was more forward of his own accord 2 Cor. 8. 17. Heed your Consciences telling you of your Duty but let your hearts be forward b Qui legem dat amantibâ—s Major lex a mor est sibi Boetius of their own accord to perform your Duty The high mettal'd courser does not stand in need of whip or spur loosen the reins he will run swiftly because he does delight in running Oh let your hearts be enlarged by love to the Lord and delight in your duty and then you will run the wayes of his Commands and so running you will at length obtain the prize Thus have I handled at large the second Doctrine To have a good Conscience should be every one 's greatest care This is the point I principally intended to prosecute I shall be very brief in those which do remain Doct. 3. The third Doctrine is this A good Conscience will make men set themselves as before God continually I have lived says the Apostle in good Conscience before God Hark unto David Psal 119. 168. All my wayes are before thee and Psal 16. 8. I have the Lord alwayes before me Job speaks after the same manner chap. 31. 4. Doth not God see my wayes and count all my steps And Elijah speaking of the Lord of hosts adds before whom I stand 1 King 18. 15. These men had a great sense of God upon their Spirits so should we and a good Conscience will still be putting us in mind in whose presence we continually are In the handling of this Doctrine I shall first prove that we are alwaies before God Secondly how we are to look upon God when we set our selves before him Thirdly what it is thus to set our selves before God Fourthly why a good Conscience will make us to do thus And fifthly Apply In the first place I am to prove that we are alwaies before God There are several degrees of the presence of God the highest degree of all is his presence with Christs humane Nature a second degree is his presence with the Angels and triumphant Saints in his Kingdom and Glory by whom he is seen face to face a third degree is his presence vouchsafed unto his Saints Militant on Earth whereby they are quickned strengthned and abundantly incouraged But besides all this there is a general presence of God whereby he fills both Heaven and Earth so that nothing can be hid from him Jer. 23. 24. Can any bide himself in secret places that I shall not see him saith the Lord do not I fill Heaven and Earth saith the Lord Three things are here to be remarked 1. God is so every where present as that he perfectly knows what is in us and done by us He does possesse our very Reins searches our very hearts all the hidden things of darkness will one day be brought to light and the Counsels of mens hearts be made manifest 1 Cor. 4. 5. Though good works are done never so secretly God sees and will reward them openly though wicked works are done never so closely he sees and they shall be openly punished 2. God is so
things willing to live honestly Such a Conscience is well instructed in that lesson Tit. 2. 11. 12. For the Grace of God which bringeth Salvation hath appeared unto all men teaching us that denying ungodliness and worldly lusts we should live soberly and Righteously and Godly in this present world In the handling of this Doctrine I shall first shew how a good Conscience is concerned in the Life and Conversation Secondly Instance in several kinds of Actions that a good Conscience has an influence upon Lastly Conclude with the Application In the first place I am to shew how a good Conscience is concerned in the Life and Conversation This will appear in these following particulars 1. There is no action but Conscience is to examine Every action is a step one way or other and Conscience is to see which way every step has a tendency whether upward towards the Hill of the Lord or downward towards the lake of Fire There is no action but Conscience will be wounded with it if it be a work of darkness and Conscience may reap satisfaction from it if it be a work of Righteousness 2. Conscience if good will not admit of loose principles It will not argue licentiously from the Righteousness of Christ which alone is imputed to us for our justification that therefore there is no necessity of inherent Holyness It will not argue from the superabundant Grace of God that therefore we may safely continue in sin Rom. 6. 15 16. What then shall we sin because we are not under the Law but under Grace God forbid Know ye not that to whom ye yeild your selves Servants to obey his Servants ye are to whom you obey whether of sin unto Death or obedience unto Righteousness A good Conscience will not argue from the falls of Saints recorded in Scripture that we may venture to fall as they did but contrarily concludes since such eminent Saints have fallen it does concern us to look to our standing and not to be high minded but fear Finally it does not argue because Gods Covenant is Everlasting and his love unchangeable that therefore we may live as we list but on the contrary it tells us that because the Lords love is so great and unchangeable he is to be loved the more by us and followed more fully and more willingly obeyed 3. Conscience if good will not abuse Christian liberty The nature of this is not to be mistaken 't is not a liberty to make provision for the Flesh nor to walk after the course of the World nor to mispend your precious time nor to omit or do the work of the Lord negligently They that take such a liberty take that which God never gave them and by this liberty they become slaves and vassals to the Devil who employes and leads them captive at his pleasure But Christian liberty lies in being free from the bondage of Corruption from the Curse of the Law and the Power of Darkness and in having freedom of accesse to God through Christ and in being enlarged by the Spirit to run the wayes of his Commandements Christian liberty is an holy thing A good Conscience therefore is the more watchful lest we go beyond the bounds of Christian liberty and venture upon what is unlawful or use lawful things unlawfully for so 't is possible nay usual licitis perire even in these things to perish To Eat to Drink to Buy to Sell to Plant to Build to Marry and to be given in Marriage were none of them in themselves unlawful yet when the old world and Sodom were thus employed and these things were only minded and spiritual things neglected a Flood came and swept away the one and Fire and Brimstone did destroy the other Luk. 17. 26 27 28 29. 4. A good Conscience looks well to the Principles of our Obedience That it springs from a renewed nature for unless we are made good Trees how can we bring forth good Fruit that it proceeds from Faith for by Faith we must believe what we do to be according to the will of God and by Faith we must desire strength from our Lord Jesus to do that will which is discovered to us Our Obedience also must flow from love 2 Cor. 5. 14 15. The love of Christ constraineth us to love not unto our selves but unto him that died for us Love is the first and great Command and that which makes us to yeild obedience to all the rest And we must be acted by Fear as well as Love a childlike reverence and awe of God how circumspectly will it make us walk Job feared God and eschewed evil Finally our Obedience must spring from gratitude and a sense of our obligation to serve the Lord who hath so loaded us with innumerable benefits All the mercies and deliverances which God did work for and extend to Israel were to induce them to observe his Statutes and to keep his Laws Psal 105. 45. 5. A good Conscience has a regard unto the matter of our actions That this be agreeable unto the Word of God This word is the rule we are to walk by that peace and mercy may be upon us There is a word which God will do his word of Promise he will accomplish his word of Threatning he will execute and his word of Prophecy he will fulfill There is a word which he will have us to do and that 's the word of Precept A good Conscience respects the precepts of the Law the sum of which is to Love the Lord with all our Heart and Soul and Mind and Strength and our Neighbour as our Selves Mat. 22. 37. 39. This Law is not made void but establish'd by Faith even in the Covenant of Grace the Lord promises to write this Law in our Hearts and sayes he will put his spirit within us to cause us to walk in his Statutes and to observe his Judgements and do them The Gospel has precepts also as well as the Law which a good Conscience knowes are to be obeyed And if we will indeed obey the Gospel we must believe on Jesus we must repent from dead works we must live by Faith we must give all diligence to make our Calling and Election sure we must love our Brethren as love is a new command and enjoyned upon a new motive namely the great love of Christ We must engage in all the Ordinances and Institutions of our Lord Jesus finally we must hold fast our profession without wavering whatever troubles upon that score do overtake us 6. A good Conscience Eyes the Manner of our Obedience That it be out of choice David did chuse the way of the Lords Precepts he considered these precepts esteemed them concerning all things to be right and preferred them before all the False and destructive wayes of sin Obedience must not only be out of choice but it must be universal in regard of the object all the commands be respected and in regard of the Subject the whole man must
then Learn if the Conversation be bad Conscience must needs be bad also If wickedness be Ordinarily practised in the Life 't is a sign either that Conscience is stupid and takes little notice of what is done or if it does observe yet 't is without power to restrain and hinder it 2. Learn what an Happiness 't is to a Nation to have much of a Good Conscience among them This will hinder Warres and Fightings and Confusion this will hinder Injustice and Oppression and Uncleanness This would cause Unity and Peace turning our Swords into Plough-shares and our Spears into Pruning-hooks and prevent our hurting and destroying one another any more Isa 11. 6 7 8 9. Those are Enemies to the common Good who endeavour to debauch the Consciences of men for they go the ready way to fill the places where they live with all Impiety and Unrighteousness VSE II. Of Advice which shall be in the words of the Psalmist Shew that you have indeed a good Conscience by departing from Evil and by doing Good Psal 37. 27. 1. Depart from Evil. There cannot possibly be a greater Evil than Sin this is the procuring Cause of all other evils there had never been any such thing as Sickness Pain Death Hell if Sin had never been Sin dos alienate from God Col. 1. 21. 'T is a most base Employment we cannot be engaged in fouler and filthier work than in working of Iniquity and is there any good that comes of it No no the works of Darkness are Unfruitfull Rom. 6. 21. What fruit had ye then in those works whereof ye are now ashamed All will repent of these evil works sooner or later the sooner the better for to repent in Hell will be too late Mind therefore your Consciences bidding you cease to do Evil else Evil will be extremely aggravated But if Evil be forsaken the great Bar to Mercy is removed and God is ready to pardon and be at peace with you Isa 55. 7. 2. Learn to do well Conscience will be pleased if God be pleased God is a Gracious Lord compare Him and Sin together Him and Satan together His Commands are not grievous he is ready to help you to do whatever he requires and to work all your works in you and for you Isa 26. 12. Your work if truely good will be wages because of that Peace and Joy at present to be found in the way of Righteousness for by good works it appears that Faith is of the right kind is the Faith of Gods Elect. Finally you must be judged according to your VVorks Rev. 22. 12. Behold I come quickly and my reward is with me to give to every man according as his work shall be As you would stand at that day up and be doing the work of the Lord now I have done with that fourth Doctrine A good Conscience has a great and lasting Influence upon the Life and all the Actions Doct. 5. The fifth Doctrine is this A good Conscience steels a mans Heart with courage and makes him fearless before his Enemies Paul earnestly beheld the Councel He was not afraid to face them because his Conscience was clear Nay we read that Foelix the Judge trembled while Paul the Prisoner was confident the reason was because the Judge had a bad Conscience which flew in his face when he heard of Righteousness Temperance and Judgement to come Act. 24. 25. but the Prisoner being acquitted by a good Conscience did not tremble but rejoyce at the thoughts of Judgement to come VVhen Bradford was brought before the Chancellour he thought to brow-beat him but could not Bradford look'd him steadfastly in the Face and out-look'd him and then look'd up to Heaven I do not wonder that he did not fear the the Look of a Popish Bishop who was not afraid as it appeared afterwards of a fiery Faggot Now the grounds why those that have a good Conscience are Fearless be these 1. The Strength of God who is engaged for them is everlasting Isa 26. 4. In the Lord Jehovah is everlasting strength 2. As his Strength so his Covenant and Kindness are also everlasting Isa 54. 10. For the Mountains shall depart and the Hills be removed but my Kindness shall not depart from thee nor the Covenant of my Peace be removed saith the Lord that hath mercy upon thee Nothing shall be able to separate Believers from the Love of God which is in Christ Jesus our Lord Rom. 8. ult 3. Let the weakness of Enemies be considered Why should he that has a good Conscience be afraid of a Man that shall die and of the Son of man that shall be made as Grass 4. As Enemies are weak so they are limited they are absolutely under Gods Power they are as a staffe in his hand and cannot move or strike but as he pleases Let not the Axe boast it self against him that heweth therewith Isa 10. 15. Why should a good Conscience be afraid of the Axe since the Lord in whose hand the Axe is is so sure and great a Friend 5. There is an excellent Promise That what Men do mean for Evil shall turn to Good Nay all all things shall work together for good to them that love God Rom. 8. 28. God does admirably over-rule the Sins of men and does make these subservient to his own Glory and the Good of his people (i) Bonum est ut mala sint aliter non sineret Deus ut mala essent non sinit autem nolens utique sed volens Augustin The Selling of Joseph was the Preservation of Israel the Persecuting of the Christians the Enlargement of the Church the Killing and Death of Christ the Redemption and Salvation of Mankind VSE I. Of Encouragement to the Saints the Lord takes care to secure them from Fear as well as Harm His Spirit dwells in them to comfort them and Conscience is commanded to speak Peace unto the Sons of Peace in the Lords Name (k) Injustè torqueris quid nunc diceres si juste nullum nempe tormentum conscientia majus est illâ incolumi externâ haec despicito intra te est consolatur tuus Quosdam career ad insignem gloriam alios ad eximiam fortunam multos ad coelum misit ad sepulchrum omnes nullum cepit quem non redderet Petrarch VSE II. Of Caution Take heed of wounding Conscience for that will make you exceeding timerous If you comply a little in a sinfull way and use any unlawfull Means for securing of your selves this will spoyl your Peace and your Confidence and you must expect greater straits to make you see the folly of the Course you have taken And 't will be very sad to have a Storm without and a Tempest within at the same time VSE III. Of Terrour to Believers Adversaries There is very good reason why Fear should seize upon them they are engaged in bad work they have a bad Conscience and their End if they go on in this way
that there is but an hairs breadth between them and Death between them and Hell and inform them that 't is possible even for the most Profane to be saved if they come and submit to the Lord Jesus and break off their sins by Righteousness 3. O Conscience speak unto the Civilized sinners that trust in their own Righteousness Tell them that the Prophet counted his Righteousnesses as filthy Rags Isa 64. 6. And ask them how they dare to trust in theirs Convince them that 't is not enough to escape the more scandalous wickednesses for the Pharisee was not an Extortioner nor Vnjust nor an Adulterer he Fasted and Prayed and gave Tithes of all that he Possessed and yet all this could not Justifie him Tell them that they are not so whole but they need Christ the Physitian and must needs die without him as well as others Tell them that their very Hearts must be renewed and taken off from sin and the Creature and turned unto God else they must of Necessity perish 4. Speak O Conscience unto Hypocritical Professors tell them that that which is highly esteemed among Men is abomination many times in the sight of God Say to them in the words of the Apostle and be sure to speak home Gal. 6. 7 8. Be not deceived God is not mocked for whatsoever a Man Soweth that shall he also Reap He that soweth unto the Flesh shall of the Flesh Reap Corruption Tell them that their Secret sins their secret Intemperance and Uncleanness and Dishonest dealing is set in the Light of Gods Countenance and though they may shut their own Eyes and not see God yet they cannot shut Gods Eyes nor hinder him from seeing them Tell them that Hypocrisie is most hateful and that as Hell is prepared for the Devil and his Angels so in a special manner for the Hypocrite and the Unbeliever 5. O Conscience speak unto the Rich in this world and tell them how hard 't is for them to enter into the Kingdom of Heaven and as long as they love the World and desire it more than Communion with God 't is utterly impossible Bid them to think of the Rich Man in the Gospel that went from a great Estate and from a full Table and a brave House and sumptuous Fare unto a place of Torment Put them in mind that the Love of Money is the root of all evil and that wealth has proved unto Millions onely like a weight to sink them into Destruction and perdition Bid them mind a Treasure in Heaven which is infinitely better than Gold and Silver which are Corruptible 6. Speak O Conscience to the Poor and tell them 't will be sad for them to be miserable in both Worlds 't will be sad to receive evil things here and ten thousand times worse hereafter Bid them take heed of Lying and Stealing and trusting in any sinful course for a Livelihood but perswade them to seek first the Kingdom of God and his Righteousness that all other things which are needful may be added to them Mat. 6. 33. Charge them to be Poor in Spirit to be contented with their Condition without murmuring against God or envying at those who have more than themselves and above all things to endeovour that they may be rich towards God Rich in Faith and then they will be Heirs of the Kingdom which the Lord has promised to them that Love him James 2. 5. 7. O Conscience speak unto Traders of all sorts tell them that false Weights and Measures and Balances are an abomination in the sight of God When they are about to Cheat give them a check and assure them that an Estate gotten by fraud is attended with a Curse Be with them in their Shops and at the Exchange observe how they Buy and Sell and examine all their gains bid them to mete the same measure unto others that they would have mete unto themselves and to do as they would be done unto Mat. 7. 12. Tell them that 't is the height of Madness to venture the losing of their Souls for a pound or for a shilling or for Six-pence unjustly gained since Christ who knew the value of Souls says that a Soul is more worth than the World and all the Wealth of it put together 8. Speak O Conscience unto Back-sliders tell them that it had been better for them never to have known the way of Truth and Righteousness than after they have known it to turn from the Holy Commandment delivered to them 2 Pet. 2. 21. Call them Dogs for returning to their Vomit and Swine for wallowing again in their former Mire Tell them that where there was but one unclean Spirit before they are likely to be possessed with seven now and the latter end will be worse with them than the beginning 9. O Conscience speak unto them that are truly humbled for sin and are willing to have Christ upon any terms and tell them that God is rich in Mercy ready to forgive freely the Debt of many thousand Talents These are the Sons of Peace and therefore let thy Peace and thy Lords Peace come and abide upon them (m) Futurae beatudinis non est certius testimonium quam bona conscientia mundus enim volubilitate circumvoletur ploret ridea pereat transeat nunquam conscientia mercessit Bernard lib. de Conscen c. 4. Those that mourn for their Iniquities and hate every false way and are desirous to be washed and Sanctified by the Spirit of Christ as well as Justified and reconciled by his Blood oh be sure to comfort them tell them that the Lord will not break the bruised Reed nor quench the smoaking Flax untill he send forth Judgment unto Victory Mat. 12. 20. Bid them not to be cast down not to be disquieted but to hope in the Lord and praise him who is so nigh to them that are of broken Heart and saveth such as be of a contrite Spirit 10. Lastly O Conscience speak one word to the Preacher himself and speak effectually Thou that Teachest others be sure to Teach and Learn thy self Practice not the sins thou cryest out against neglect not the Duties thou urgest others to perform Be not like those who dig in Mines and enrich others but are poor themselves Or like that Statue in Greece which shewed the way to Thebes and Athens but it self stirred not Oh take heed lest after thou hast Preached Christ and Conscience unto others thou thy self be found a cast-away FINIS A Poem out of Mr. George Herbert Called Longing pag. 142 143 144 145. WIth sick and Famisht Eyes With doubling Knees and weary Bones To thee my cries To thee my groans To thee my sighs my Tears ascend No end My Throat my Soul is hoarse My heart is wither'd like a ground Which thou dost curse My thoughts turn round And make me giddy Lord I fall Yet call From thee all pity flows Mothers are kind because thou art And dost dispose To them apart Their Infants them and they suck thee More free Bowels of pity hear Lord of my Soul love of my mind Bow down thine ear Let not the wind Scatter my words and in the same Thy Name Look on my sorrows round Mark well my Furnace O what flames What heats abound What griefs what shames Consider Lord Lord bow thine ear And hear Lord Jesu thou didst bow Thy dying head upon the Tree O be not now More dead to me Lord hear Shall he that made the ear Not hear Behold thy dust doth stir It moves it creeps it aims at thee Wilt thou deferr To succour me Thy pile of dust wherein each crumb Says Come To thee help appertains Hast thou left all things to their course And laid the reins Upon the horse Is all lockt hath a sinners plea No key Indeed the World 's thy book Where all things have their leaf assign'd Yet a meek look Hath interlin'd Thy board is full yet humble guests Find nests Thou tarriest while I die And fall to nothing thou dost reign And rule on high While I remain In bitter grief yet I am I stil'd Thy child Lord didst thou leave thy throne Not to relieve how can it be That thou art grown Thus hard to me Were sin alive good cause there were To bear But now both sin is dead And all thy promises live and bide That wants his head These speak and chide And in thy bosome pour my tears As theirs Lord JESU heal my heart Which hath been broken now so long That ev'ry part Hath got a tongue Thy beggers grow rid them away To day My love my sweetness hear By these thy feet at which my heart Lies all the year Pluck out thy dart And heal my troubled brest which cries Which dyes
could never be quieted with Popish pennance and severities but when he came to understand that great Article of Christianity Faith in the Blood of Jesus (l) In corde meo iste unus regnat articulus scilicet Fides Christi ex quo per quem in quem omnes meae diu noctuque fluunt refluuntque theolicae cogitationes Luther in Epist ad Gal. praefat Oh then the storm was laid by applying this blood of Christ he was able to joy in God through the Lord Jesus by whom he had received the atonement Where the Blood of Christ is not known and trusted there cannot possibly be true peace 2. True peace of Conscience supposes reconciliation with God As long as there is no peace above with God there can be no true peace within Where this is the covenant of peace has been taken hold of and the terms of reconciliation have been submitted to The Apostle tells us that God is in Christ reconcileing the World unto himself not imputing their trespasses to them Nay though himself be the party injured by sin though he be unsought to though he has no need at all of the sinner and be so infinitely high above him yet he stoops so low as to beseech him to be reconciled 2 Cor. 5. 19 20. and he does assure transgressors though never so great that if they rely upon Christ for pardon and are broken for sin and consent to turn from all their wicked wayes and thoughts he will multiply forgiveness and will have mercy upon them Now when these terms are consented to and Faith and Repentance are wrought in the heart God is now no longer a Foe but a Father All this is supposed in peace of Conscience 't is consequent upon peace with God and cannot go before it We must be the Sons of God before we can know we are so and rejoyce in our Adoption 3. True peace of Conscience is alwayes joyned with Righteousness just as the stars of the same Constellation part not but rise and set and keep together The Holy Ghost has joyned Righteousness and Peace Rom. 14. 17. The Kingdom of God is not meat and drink but Righteousness and Peace and joy in the Holy Ghost Righteousness is put first to shew that all Peace and Joy is false without it There must be the Righteousness of Christ imputed and there must be Holiness and Righteousness imparted where true peace is The fruits of Righteousness are called peaceable in Scripture because Conscience is so well satisfied in reflecting upon them If any known wickedness be practised in the life or so much as loved and regarded in the heart as it will be a barr to communion with God so 't will be an effectual impediment unto peace of Conscience Isa 57. 20 21. The wicked are like the troubled Sea when it cannot rest whose waters cast up mire and dirt There is no peace saith my God unto the wicked 4. True peace of Conscience is not without a Scripture-ground to warrant it Upon this account it is called the fruit of the Lips Isa 57. 19. I create the fruit of the lips peace peace because 't is built upon that word which the Lord has spoken The good Conscience does argue from Scripture-premises and drawes both a sweet and a safe conclusion There are indeed a great many paralogisms or false wayes of arguing as when we argue our state to be good because Members of the visible Church and Professors of Religion because we engage in ordinances and have a name that we live But a good Conscience uses other Mediums It observes what are the Characters of Believers which are not to be found in any Hypocrite in the world and finding these in the Heart it does justly conclude a man to be a right Believer From our prizing Christ above all it argues we have Faith in him From our loving of God and desiring after him it argues that we were first loved of him 1 Pet. 2. 7. 1 Joh. 4. 19. From our Repentance and Hatred of Sin it argues that Iniquity shall not be our Ruine From our being Spiritually Hungry it argues we shall be filed with good things From our Hearts being in Heaven it argues our Treasure is there and that there is a place preparing for us Such things as these are sound evidences of a good state and that peace that is thus warranted is highly Rational and though the Rain descend and the Floods come and the VVinds blow and beat never so vehemently they will not be able to disturb it 5. True peace of Conscience is spoken by the Spirit of God therefore it is called the peace of God Phil 4. 7. The peace of God which passes all understanding shall keep your hearts and mindes through Christ Jesus God is said to speak peace to his people and he does it by his Spirit Psal 85. I will hear what God the Lord will speak for he will speak peace to his People and to his Saints but let them not turn again to folly (m) Est haec salutatio Gratia Pax c. nova inaudita mundo ante praedicationem Evangelii haec duo vocabula universum comprehendunt Christianismum Gratia remittit peccatum pax tranquillam reddit conscientiam Duo diaboli nostri qui nos excruciant sunt peccatum conscientia Sed haec duo monstra Christus â—icit conculcavit in hoc saeculo suturo Luther in Epist. ad Gal. c. 1. God speaks peace in that he promises good things to his Saints and in that he assures them they are Saints and that these promises belong to them If the Holy Ghost did not help the Conscience when 't is looking into us and prying after Grace and the Evidences of the new Creature we should never be able to discover any thing Satan and our own hearts together would so confound us that our doubts would be invincible and we must needs be strangers to peace Saints in Scripture have begged of the Lord to examine and to prove them and not without reason 't is from him we have eye-salve to discern our condition that we may not on the one hand say we are rich and increased with Goods when we are Empty and Miserable nor on the other hand say we are Empty when we are partakers of the unsearchable Riches of Christ 6. True peace of Conscience is ever accompanied with a Spiritual combat in which the Spirit does lust against the Flesh to be at peace with the Flesh and the Lusts of it is in effect to make a Covenant with death and to be at agreement with Hell The Apostle therefore tells us that in all true Believers the Flesh is opposed by its contrary the Spirit Gal. 5. 17. The Flesh lusteth against the Spirit and the Spirit against the Flesh and these two are contrary the one to the other By Spirit here we are to understand the spiritual and regenerate part in the Saints That which is born of