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
his Anger is to be dreaded He Rules and Governs the World He forms the Light and create◠Darkness he makes Peace and creates Evil and therefore surely 't is wisdom to please him and the height of madness to provoke him 2. Conscience is given to Man that it may put him in mind of his own great Interest and concern which is to secure his Soul and to provide for Eternity 'T is not without reason that the Natural Man is called flesh in Scripture Gen. 6. 3. The flesh does so prevail against the Soul as to take up his whole time and care His great enquiries are What shall I eat what shall I drink and wherewithall shall I be cloathed Mat. 6. 31. And thus he would live as if he had no Soul to save or lose if Conscience did not put him in mind of that precious Jewel which he is intrusted with and bring to his remembrance that of our Lord Jesus Mat. 16. 26. What is a Man profited if he shall gain the whole World and lose his own Soul Or what shall a Man give in exchange for his Soul Conscience tells us of a Soul which is of greatest value and which is in greatest danger It calls a Man a Fool for saying Soul take thine ease eat drink and be merry thou hast Goods laid up for many Years Sumptuous Fare cannot satisfie the Souls hunger the most delicious Wines cannot quench the Souls thirst nor purple and fine Linnen cover the Souls Nakedness These things onely gratifie the senses but some thing that 's higher and more durable must be lookt after that may be a proper and sutable good unto the Soul of Man which is of a Spiritual and Immortal Nature and if you ask what that is I Answer the Eternal and All-sufficient God (k) Magnus es Domine laudabilis valde magna virtus tua sapientiae tuae non est numerus Tu excitas ut laudare te delectet quia fecisti nos ad te inquietum est cor nostrum donec requiescet in te Augustin Confes l. 1. c. 1. 3. Conscience is given to Man that it may tell him of his Duty and urge him to the performance of it Such is the corruption of Mans Nature that he hates Instruction and is apt to cast the Law of God behind his back Psal 50. 17. but Conscience observes what that Law requires and sayes 't is Holy just and good and therefore does protest against the Transgressing of it Conscience tells us that God is a better master than sin and Satan He rewards his Servants with Life and Joy but They theirs with Eternal Death and VVoe The Apostle speaks of all men even the Heathens that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The work of the Law written in their Hearts Rom. 2. 15. The Consciences of Men are the Tables where the Laws of God are written and Conscience is continually opening these Tables and commanding men to read and do their duty I grant indeed that there is a writing of the Law in the Heart which is promised in the new Covenant which all men have not but is peculiar to Believers and when this promise is made good to any not only are their minds enlightned but their hearts changed there is a sutablenesse between their renewed wills and the Laws of God so that now they are desirous to keep them as before they were violently bent to break them But the writing of the Law in the Conscience is commune and Conscience understands this Law that it may presse obedience to it 4. Conscience is given to man that it may warn and caution him against the Tempter It is as it were the Watchman which gives notice of this Enemies approach Of all the powers of the Soul the Devil does least like this for it does most withstand him When Satan promises great matters to those whom he tempts Conscience sayes that a Lyar is not to be believed Either he will not give what he promises or if he does what he gives had better not be given because 't is given to the sinners hurt ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gifts of Enemies are no gifts at all or worse then none When Satan pretends to aim never so much at our advantage or advancement or delight Conscience sees the Snake in the Grass and tells that the Devil is a Murtherer and in every temptation is carrying on a murtherous design against us When Satan comes with the sweet cup of sinful pleasures Conscience sayes Drink not for there is rank poyson in it When Satan transforms himself into a Friend and seems to consult our safety and ease and gain Conscience cryes out Take heed a Murtherer is neer you and therefore yield not to him give him no admission 5. Conscience is given unto Man that it may give Testimony to the Word of God and side with it against all carnal reasonings Affections Our Lord Jesus had to do with Hearers which were captious which were still ready to start their frivolous objections against himself and against his Doctrine as when he said if I be lifted up from the Earth that is Crucified I will draw all men to me they presently object Christ abideth for ever and how then can he be lifted up Joh. 12. 32. 34. Now he does not answer directly to their objection but applies himself to their Consciences and tells them 't was but a little while that the light was to be with them and therefore says he Walk while ye have the Light lest Darkness come upon you for he that walketh in Darkness knoweth not whither he goeth v. 35. So the Apostle did commend himself to every mans Conscience in the sight of God and adds if our Gospel be hid 't is hid to them that are lost 2 Cor. 4. 2 3. Conscience is more ready to close with Truth the Affections hang off because Truth does thwart them while they remain carnal The Consciences of the Jewes many of them were convinced that Jesus Christ was the true Messiah but their Hearts were against following of him for they loved the Praise of men more than the Praise God Joh. 12. 42 43. When a corrupt will sayes concerning a precept This is an hard saying 't is too strict Conscience will confesse 't is just and good to be obeyed When a carnal mind phansies absurdities (l) Prodigiosus certe humani ingenii furor quòd injustitiae potius Deum insimulat quam ut se coarguat caecitatis Calv. in Epist ad Rom. c. 9. v. 14. in the mysteries of the Gospel and says how can these things be Conscience is modest and replies that God is True and mans understanding is shallow and therefore man is to believe what God speaks for certain though he cannot fully comprehend it 6. Conscience is given unto man that this may side with the Lord when he passes Judgment at the great approaching day This day is called a day of the Revelation
Little ah little indeed did I think that this was the place I was going to I did not imagine the Judge had been so Righteous the Trial at his Tribunal so Strict and that so few would have been saved I did not imagine 't was so ordinary for Souls to be deceived and that there was so much counterfeit grace in the world I thought my self safe when I was farthest from it and never perceived my mistake till now 't is too late to correct it I dreamt of Heaven but am in the lowest Hell I hoped to be saved but must be a damned wretch to all Eternity Oh that I had waked before How happy had I been if a right trouble of Conscience had been in the room of a false peace Wo is me that I flattered and by flattering did undo my self And now what course shall I take Ah this totally confounds me that no course can be taken for my relief Heaven now I see but so far off that I can never get thither and out of Hell there is no Redemption So much be spoken by way of reproof to them whose Consciences are in peace but that peace has no good ground upon which 't is builded 4. They are to be reproved who offer violence to their Consciences and very ordinarily do sin against them Conscience speaks once twice thrice speaks in the name of the Lord tells them of Life and Death of the Life that will be lost and the Death which will be incurred by sin and yet these Transgressors go resolutely on in an evil course and hate to be reformed They do in effect speak to their Consciences as the children of Judah did to the Prophet Jer. 44. 16. As for the word which thou hast spoken to us in the name of the Lord we will not hearken unto thee Let Such consider and that seriously 1. Sinning against Conscience is the way to Cauterize and Sear it 'T is bad to have a dul Conscience which does its office so remissly that no good effect at all follows this onely Almost perswades a man to that which is good onely Almost disswades a man from that which is evil 'T is worse to have a stupid Conscience which takes no notice of thousands of sins unless some very crying ones be committed and that commission followed with some grievous Plagues But 't is worst of all to have a seared Conscience which is not at all moved though there be a giving full way to the most foul abomination (y) Cauteriata conscientia est quae nullâ ratione commovetur ne atrocissimis quidem flagitiis in iis praecipue reperitur qui pâ—stquam fuerint illuminati sceleratae vitae sese dediderunt Ames De Conscient lib. 1. c. 15. Such a kind of Conscience as one observes is to be sound especially in those who have been enlightned but contrary to that Light do sell themselves to do wickedly Where Conscience is seared Light is extinguished there is no Grief or Shame because of sin but an impudence and rejoycing in evil the mind is reprobate and the affections vile and iniquity is committed with Greediness Even some Philosophers have called this searedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the heart is senseless like a stone and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because such sinners become like brute Beasts made to be taken and destroyed 2 Pet. 2. 12. A Sinner whose Conscience is seared as with an hot iron how does he stand ready for the Devils service and commonly he is employed in the vilest pieces of Satans Drudgery When Richard the third did Murther his two Nephews that he might come to the Throne he employed a couple of villains to perpetrate that murther who were so senseless as to stick at nothing When Belzebub has any eminently and egregiously odious work of darkness to be done he does set a man with a seared Conscience about it such an one is likely to do the business effectually Such Transgressors declare their sin as Sodom they openly bid defiance to Heaven and how soon may the Just and Jealous God by some remarkable stroke destroy them What a madness is it to sin against Conscience since this has so great a tendency unto the fearing of it 2. Sinning against Conscience may bring you to despair If Conscience be not seared by Sin it may be so wounded as that a cure may be conceived impossible The Soul in a great agony may cry out My breach is wide like the Sea and who can heal me Great is the sin great is the horrour of Despair What the Poet sayes concerning Envy may very truly be applied unto Desperation Siculi non invenere Tyranni Majus tormentum The Sicilian Tyrants though infamous for their cruelty never invented a Torment comparable When Despair has once seized upon the Conscience then indeed there is Hell above ground A Despairing sinner is the truest and likest picture of a damned Reprobate The deplorableness of such a state wherein hope leaves a sinner and he gives over himself and all for lost I shall set forth in these particulars 1. A Despairing Conscience remembers God and is troubled it sees frowns in his Face and how terrifying is his Voice for he speaks unto such sinners in his wrath and vexes them in his sore displeasure Then sayes Luther (z) Verus terror nascitur cùm Dei irati vox auditur h. e. cùm sentitur conscientiâ Tum enim Deus qui antea nusquam erat est ubique qui prius dormire videbatur omnia audet videt ira ejus sicut ignis ardet furit occidit Luther Tom. 1. in Gen. c. 12. There is true Horrour when the voice of an angry God is heard and perceived by the Conscience then the Lord who was thought to be no where is every where and he that did seem to sleep before does now hear and see all things and his Anger like the Fire does burn and rage and kill all before it A despairing sinner apprehends what a terrible enemy the Lord is and then to think that this Lord is his Enemy and that justly and withall that he is now irreconcilable oh how does this confound him 2. A Despairing Conscience looks upon the creatures and findes them all miserable comforters Judas in temptation thought thirty pieces of silver a great matter but when he was seized upon with Despair he flung away the silver as that which was altogether unprofitable Mat. 27. 3. 5. Love of money had wounded him and money it self could not heal him nor buy a medicine for him Riches say to the despairing Conscience We are not able to deliver in this day of the Lords anger Pleasures say Help is not to be found in us 't is not in our power to sweeten that cup of trembling which is filled with the wine of Gods indignation Honours and worldly Greatness say We cannot skreen thee from Him that is higher than the highest and who if he will not
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
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
to sin We have often heard him profess that if 〈◊〉 the one hand he should see the horrour of sin and on the other the pains of Hell and must necessarily be plunged into one of the two he would chuse Hell rather than sin Another thing also which may seem no less wonderful he was wont to say He had rather be in Hell being innocent and free from sin than being defiled and polluted possess the Kingdom of Heaven This tenderness of others may make us wonder at our selves and if seriously considered might be a means to prevent our making so bold with sin any more 't is not good in dally with Divine wrath nor to play with Hell fire 5. That Conscience may be tender avoid every thing that is of a stupifying Nature Whatever does defile â— (h) Nihil in mundo quantum peccare timebat Saepe illum 〈◊〉 veritatis testimonio profitentem audivimus Quod si hinc peccâ—â—â— horrorem hinc inferni dolorem corpor aliter cerneret necessaâ—â— uni eorum immergi deberet priùs infernum quà m peccatum aâ—â—â—teret Aliud quoque non minus for san aliquibus mirum dicereâ— lebat viz. malle se puram à peccato innocentem gehennam â—â—bere quà m peccati sorde pollutum coelorum regna tenere De â—â— Ansel l. 2. in Oper. Anselm apt to harden Sins against knowledge that are committed presumptuously how do they waste the Conscience when Satan can draw us to these he gives us such a blow as stuns us David after his folly with Bathsheba how stupid was he after he had defiled the Wife how strangely did he carry it towards Vriah the Husband And thus stupid he does continue till Nathan the Prophet is sent to startle him One would have thought that assoon as ever the Prophet proposed the parable of the Ew-lamb that Davids Conscience should have made application but it was so stupid that it did not till Nathan deals plainly with him for his sin and his ingratitude Oh let every one cry out Keep back thy Servant from presumptuous sins let not them have Dominion over me Psal 19. 13. 6. That Conscience may be tender Remember how smarting sin has been to others See how it has put others upon the wrack that you may grow wise by their harms What made Pashur to have his name changed to Magormissabib but because sin made him a terrour to himself and to all that were round about him 'T was sin brought Cain to such a condition that he cryed out my punishment is greater than I can bear Gen. 4. 13. Nay how have the Saints themselves been wounded by Sin and groaned under the burden of it My sore ran in the Night sayes the Psalmist my Soul refused to be comforted I remembred God and was troubled I complained and my Spirit was overwhelmed Selah Psal 77. 2 3. So Psal 88. 7. Thy wrath lieth hard upon me and thou hast afflicted me with all thy Waves Hark how the Prophet Jeremiah cryes out in the Name of the Church I am the man that hath seen affliction by the Rod of his wrath he hath brought me into darkness be turneth his hand against me all the day he hath hedged me about that I cannot get out he hath made my chain heavy also when I cry and shoâ—â— he shutteth out my Prayer He was unto me as a bear lying in wait as a Lyon in secret places he hath filled me with bitterness he hath made me drunken with Worm-wood Oh let Conscience think of this darkness and chaine and gall and VVormwood which are the dismal effects of sin and so be afraid of it 7. That Conscience may be tender Let Death and Judgement be still within view I am perswaded that was one reason why wickedness and security was so great in the old VVorld because it being ordinary for men to live seven or eight or nine hundred years they did banish the thoughts of their latter end but be you wise to consider it The Apostle Paul professes concerning himself I dye daily 1 Cor. 15. 31. that is he did not only dye more to sin and to the World every day but he continually lookt upon himself as mortal and at no time did he grow secure as if he were out of the reach of Death It argued some tenderness in the Consciences of the (*) Herodot l. â— Egyptians of old whose custom it was at the end of their Banquets to bring in the Image of a dead carcass made of Wood and to carry it about unto the guests and to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look unto this when thou aâ—â— Feasting for after thou art Dead thou shalt be like it 〈◊〉 the Lord did but teach you and teach you he would 〈◊〉 you were desirous to learn that holy Arithmetidâ— whereby you might be able to number your days aright you would apply your Hearts unto Wisdome Psal 90. 12. Death would have a mighty influence upon your Consciences especially if that which follows after judgement were believingly considered Conscience would stop thee when about to sin if it ask thee and thou dost think of these two questions seriously If I sin when I come to dye will it not be matter of trouble to me When I am judged how shall I answer for it many Consciences awake at Death all must needs awake at Judgment the Meditation of Death and Judgment would help much to awake them immediately 8. That Conscience may be tender meditate much upon Eternity Our Thoughts may endeavour to reach Eternity but they are quickly swallowed up and lost in the vastness of it Eternity is the word of all others that has an awakening sound VVhat is not to be done and suffered for the obtaining of Eternal Joyes How weak should all arguments be to perswade us to that which will bring us to ETERNAL Woes O Conscience get this word into thy Mouth and be alwayes ringing it in sinners Ears Eternity Eternity then thou thy self wilt be more tender and wilt also bear the greater sway O tell all that time is short and the fashion of this world passes away 1 Cor. 7. 29 30. and that 't is madness which nothing can be an Hyperbole to set forth when they may be happy for ever not to consent to their own happinesse and when they are warned to flee from Everlasting misery willfully to throw themselves into it Thus of that fourth particular the goodness of Conscience lies in the tenderness of it 5. The goodness of Conscience lies in its faithfulness in Witness-bearing As we are not to bear false Witness concerning our Neighbour so neither ought Conscience to bear false witness concerning our selves Conscience must not be like Fame Tà m ficti pravique tenax quà m nuncia veri Speaking more Ordinarily what is feigned than what is true God whose Officer Conscience is is a God of Truth and the Word which is given for its Direction is the Word of Truth and if that
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
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
withdraw his anger the proudest helpers must stoop under him Job 9. 13. 3. A despairing Conscience remembers sin and those threatnings that are denounced against it and is overwhelmed Oh the mountains of guilt which it does behold and these are high trespasses are grown up unto the Heavens and then it applies all the Curses all the evils that it reads in the Book of God unto it self there is a roll opened before it written within and without with Lamentations and Mourning and Wo to allude to that place Ezek. 2. ult Wherever the despairing sinner goes he is dog'd and followed with Legions of sins and Conscience is still tormenting it self with such sad thoughts How shall all these be answered for How shall that vengeance be undergone which so many iniquities and so heinous do deserve 4. A Despairing Conscience looks upon Christ and the Gospel and is more than ordinarily tormented to think there is help for others but for it self none to be found It calls to mind that once the door was open and the sinner was invited to come in but refused but now concludes the door is shut eternally once the Spirit strived but being resisted is departed for good and all so as never to return again Once sayes the despairing soul I had a day of Grace but I did not know it I did not improve it but now am overtaken by an Everlasting Night and shall never see day more The Prince of Peace the Gospel of Peace are hid from me the hopes of Peace are quite gone I have outdone the very Devils themselves and may expect if it be possible to be more miserable they never refused one offer of Mercy but I thousands they never slighted a pardon but I have slighted it and was unwilling to be reconciled to God they never rejected a Redeemer but I have rejected him and preferr'd vanity nay sin which is of such a damnable Nature before the only Saviour 5. A despairing Conscience remembers Death and Judgement and Eternity and then there is even a Roaring out for Anguish something like unto the yellings of those that actually are in the burning lake Ah how shall I bear the wrath of the Almighty when all of it shall be stirr'd up What ease can I expect in Everlasting Flames How shall I bear the society of the Devil and his Angels How shall I endure to be tormented for ever in the presence of the Holy Angels and in the presence of the Lamb Rev. 14. 10. 'T is not more certain I must dye than 't is certain I must be judged 't is not more certain I must be judged than 't is certain I must be damned 't is not more certain I must be damned than 't is certain that my damnation will be Everlasting This is the Language of a despairing sinner and since to despair is to be upon such a wrack how are they to be reproved that sin against Conscience which has a tendency to despair 6. They are to be reproved who go about to wound and to ensnare the Consciences of Others How careful was the Apostle not to cast a snare upon the Corinthians 1 Cor. 7. 35. nor to enjoyn that as necessary where the Lord had not imposed a necessity and a little after he sticks not to say that they who sin against the Brethren and wound their weak Conscience do sin against Christ 1 Cor. 8. 12. And if I am not by an imprudent use of my Christian liberty to embolden another to venture upon sin against Conscience surely much lesse may I do this either by constraint or by perswasion If it argue want of Love and be a great sin to impair the Estate to blemish the reputation to hurt the body of my Brother how much worse than all this is it to wound his Conscience Those who have no mercy to the Souls of Others surely have little to their Own and they will make bold with their own Consciences who have no care no tenderness in reference to the Consciences of their Brethren Several sorts of persons are here concerned as being injurious to others Consciences 1. False Prophets are injurious to the Consciences of others These do speak perverse things to draw away Disciples after them the Apostle deals very sharply with these he calls them Dogs and bids us beware of them Phil. 3. 2. Beware of Dogs beware of evil workers No wonder that Paul stiles them Dogs since Christ before had call'd them Wolves nay ravening Wolves False Prophets especially strike at Conscience and endeavour to mis-inform That and if once they can prevail so as to make the Conscience put darkness for light and light for darkness a lye for Truth and Truth for a Lye how may souls be carried away truly so far at length as to fall into damnable Heresies and also into grosse impieties and wickedness Those deceived and deceiving ones spoken of 2 Pet. 2. They walked in the lusts of Vncleanness they counted it pleasure to Riot their Eyes were full of Adultery and could not cease from sin their Heart was exercised with Covetous practices and while they talked of Liberty they were themselves the Servants of Corruption 2. Dawbers with untempered Mortar are concerned Conscience is little beholding to them for they heal the wound of it slightly crying Peace Peace where there is no Peace Jer. 6. 14. How miserable is the condition of unfaithful Ministers and likewise of those Souls that belong to their charge The Watchman that gives not warning the Blood of Souls indeed will lye upon his Head but this implies that such Souls do also perisâ— Ezek. 33. 7 8. O Son of Man I have set thee a Watchman unto the House of Israel therefore thou shalt Hear the Word at my Mouth and shalt warn them from me When I say to the wicked man thou shalt surely dye if thou dost not speak to warn the wicked from his way that wicked man shall dye in his iniquity but his Blood will I require at thine hand If an unskilful Physician has need of a new Church-yard what shall be said of an unskilful or unfaithful Preacher I will not affirm he has need of a new Hell but I am sure he will help very much to fill the Old one Those that make the way to Heaven broad and easie and regeneration needless and the Death of Christ an encouragement to continue in sin and the Mercy of God so large that 't will put up any thing and will certainly be extended unto any that cry Lord have mercy upon us These are Dawbers enemies to Conscience they build a Wall that shall be rent with a stormy wind in fury and brought down to the ground and they shall be consumed in the midst of it Ezek. 13. 13. 14. 3. All enticers unto Wickedness are cruel Enemies to the Consciences of others If there be a Devil incarnate he is such an one whose businesse is to tempt those to sin whom he has to deal with
of the Lord will still strive if he meet with nothing but resistance dost thou think that Mercy will still be offered if that Offer be nothing else but rejected Dost thou think that the day of Grace will still continue if it be eat and drunk and slept and play'd and sinn'd away Dost thou consider how easie 't is for God to destroy thee And if he does it he will ease himself of a Burthen For he is pressed with thy Iniquities as a Cart is pressed that is full of sheaves Amos 2. 13. Nay he threatens to do it which should make thee as secure as thou art horribly afraid concerning those Sinners that did refuse and rebell that did refuse to turn and did resolve to rebell Thus saith the Lord the Lord of Hosts the Mighty One of Israel Ah I will ease me of mine Adversaries and avenge me on my Enemies Isa 1. 24. 8. That Conscience may be awakened Behold and Know thy self To understand our selves is a great part of Wisdom to live and die Ignorant of our selves (c) Miser nimiùm Qui cunctis notus moritur Ignotus moritur sibi Seneca is not to see what 's our Happiness what 's our Misery till 't is too late to obtain the one to avoid the other How do the ungodly mistake every thing They mistake sin for they think it pleasant they mistake the World for they think 't will make them happy they mistake Satan for they think there is no harm in yielding to his Temptations they mistake the Lord for they think him an hard Master and his Commands grievous they mistake themselves for they think they are what they are not and that they are not what they are Look therefore into your selves Sinners and there are five things you should take notice of which may help very much to startle Conscience 1. Take Notice of your Guilt Ah how have your offences abounded You have Sinned alone you have Sinned in Company you have Sinned in every place in every Relation in every Capacity in every Employment nay you have Sinned in every Duty that you have performed unto God himself How should such Guilty Souls tremble We blame the stupidness of a Malefactor that is in Prison for several Crimes the least of which is enough to Hang him Oh blame thy self for being unconcerned at thy many thousands of Transgressions the least of which is enough to damn thee 2. Take Notice of thy weakness Art thou O Man a Match for God Hast thou an Arm like the Lord Or canst thou Thunder with a voice like him Canst thou deck thy self with Majesty and Excellency and array thy self with Glory and Beauty Canst thou cast abroad the Rage of thy Wrath and behold every one that is proud and abase him Job 40. 9 10 11. Poor VVorm thou dwellest in a House of Clay whose Foundation is in the dust thou art no more able to stand against God than dryed stubble before devouring flames or Chaff before the fiercest VVhirle-wind 3. Take Notice of thy Mortality How quickly may thy breath go forth and thou return to thy Earth and all thy thoughts perish Psal 146. 4. How soon maist thou be hid in the dust and thy face bound in secret Dost not thou Observe Men as great as young as rich as strong as thy self carried to their Graves VVhy should thy Conscience be secure as if thou wert sure to be out of the reach of Death for these several Years It does infinitely concern thee to awake to Righteousness presently and to work for God and for thy Soul while 't is day for the Night is coming is just at hand and there is no VVisdom nor working in the Grave whither thou art apace going 4. Take Notice of the Immortality of thy better part thy Precious Soul (d) T was a notable saying and observation of Hierocles upon Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is T is the wicked man that is unwilling his soul should be immortal Thy Body indeed must lie senseless in the Grave till the last day but thy Spirit must return to God who gave it As the Spirits of Just Men immediately after death are made perfect in the Heavenly Jerusalem so the spirits of the Ungodly are thrown into Hell when separated from their Bodies for the soul has been the principal subject of sin and most Active in wickedness and therefore does more early begin to be tormented The Sodomites are said to be now suffering the Vengeance of eternal fire Jude 7. which shews plainly that their Souls are now in Hell for if their Bodies and Souls were asleep together they would not truly be said to suffer that vengeance 5. Take notice of the eternal Duration both of Soul and Body after the Resurrection Body and Soul which Death does part must be joyned again and as they have been Companions together in Sin so they must share together in Everlasting Punishment Thou maist be weary of thy Being sinner and wish thou hadst never had it or that it might be taken away but thy wish will not be granted Thou must endure as long as God does and since thou must Be for ever Awake awake that thou maist not be for ever miserable 9. That Conscience may be awakened Behold how the Judge stands before the Door James 5. 9. the coming of the Lord draws nigh and is still nearer and nearer Yet a little while and he that shall come will come and will not tarry Heb. 10. 37. Oh think of that day when the World shall be on Fire about your Ears when the Lord shall come with Clouds and every Eye shall see Him and all the kindreds of the earth shall wail because of him when the Sun shall become black as a sackcloth of hair and the Moon shall be like blood when the Heaven shall depart as a scroll when 't is rolled together and every Mountain and Island shall be removed out of their places when the Lord Jesus shall sit upon his great white Throne and all the dead both small and great shall stand before him and shall be judged according to their works Rev. 20. 11. 12. Consider seriously 1. How glorious the Judge will be at that day he will come attended with Legions of Angels Oh the Majesty and Brightness of our Lord when he shall appear the second time he appeared the first time in the form of a Servant because he was to be obedient unto Death for the sins of men but then he will be seen as he is 't will be evident to all that he is the Son of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Brightness of his Fathers glory 2. How powerful will this Judge be found All the Devils and the Reprobate world will be then together and yet they will not be able to make their part good against him but he will Judge and Condemn and put the Sentence which he passes upon them in Execution 3. How Righteous will the whole proceeding
it no robbery to be equal with God yet humbled himself in the form of a Servant and became obedient to Death even the Death of Crosse Phil. 2. 6 7 8. And since he that was the Mighty God did thus humble and abase himself there is no sin so great but his humiliation may make satisfaction for it I do not wonder that the Apostle speaks so highly concerning the knowledge of Christ Crucified Here is the ground of mans Comfort and Salvation When I behold the Son of God who has the same Essence Power Glory and Eternity with the Father stooping so low as to become Man when I behold him not only a Man but a Man of Sorrows and acquainted with grief all his days and read that at last he was wounded and bruised and slain for sin I may be satisfied that here is enough suffered to satisfie the justice of God to the full Sin indeed did rise high because committed against God and it has been heightned by many agrravations but the Son of God did stoop low when he became Man and still was more and more abased till he came to the lowest degree of his humiliation besides his sufferings were aggravated for he knew before hand all that was to come upon him John 18. 4. He knew all the bitter ingredients and dregs of wrath that were in that Cup which he was to drink off to the very bottom and in the midst of his sufferings his Father hides his face which made them so much the greater Oh who can conceive the weight that lay upon our Lord when all the iniquities of his whole Church lay upon him at once and being under all deserted did roar out My God My God why hast thou forsaken me Now if it be inquired what the end of Christ was in his suffering of Death the answer must be 't was that he might put away sin his Blood was shed for the remission of sin and to deliver us from that wrath which by sin was merited Oh sweet Scripture Rom. 5. 8. But God commendeth his love towards us in that whilst we were yet sinners Christ died for us much more then being now justified by his Blood we shall be saved from wrath through him Our Lord was delivered for our offences he was stricken for our iniquities and 't is evident that he did undergo to the full whatever was required and paid the uttermost farthing of our debt for he cryed out upon the crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is finished and then gave up the Ghost Joh. 19. 30. 2. The troubled Conscience should not only take notice of Christs suffering Death but also of his overcoming Death in his Resurrection The Apostle in his triumph of Faith speaks of the Elect being secured from the charge of sin by the Death of Christ but rather by his Resurrection Rom. 8. 33 34. Who shall lay any thing to the charge of Gods Elect it is God that justifieth who is he that condemneth it is Christ that died yea rather that is risen again If he had been still in the grave all our hopes would have been buried with him If Christ be not rais'd your Faith is vain ye are yet in your sins 1 Cor. 15. 17. He was for our debt arrested as it were and thrown into the grave and being come out again we may conclude that justice has no more to demand and as our Surety he has no more to pay Christ being raised from the dead dieth no more death hath no more dominion over him Rom. 6. 9. His Resurrection shews that his dying once was sufficient 3. Christ seconds his sufferings with continual intercession (p) Porrò hanc intercessionem carnali sensu ne metiamur non enim cogitandus est supplex flexis genibus manibus expansis Patrem deprecari sed quia apparet ipse assiduè cum morte resurrectione suâ quae vice sunt aeternae intercessionis vivae orationis efficaciam habent ut Patrem nobis concilient atque exorabilem reddant merito dicitur intercedere Calvin in Epist ad Rom. c. 8. When he had by himself purged our sins he sat down on the right hand of the Majesty on High and he ever lives to make intercession for us 'T is lookt upon as a great matter to have a friend in Court that may speak a good word for us to an earthly King but how much more a priviledge is it to have such a friend as the Lord Jesus is in the Court of Heaven ready to back our Prayers with his own intercession which is ever prevalent but troubled Souls may fear that Christ prays not for them since he says I pray for these I pray not for the World but for those which thou hast given me for they are thine John 17. 9. To this I reply that Christ prays for all that believe in him Neither pray I for these alone but for all them that shall believe on me through their word Now those troubled Souls that have no confidence in the Flesh but are willing to receive Christ as he is offered in the Gospel these are to be counted among Beleivers in him and therefore may be encouraged by his intercession Nay the Scripture speaks expresly that He made intercession for the Transgressours Isa 53. 12. That was one of his petitions upon the Crosse Father forgive them for they know not what they do Luk. 23 34. and these Transgressours for whom Christ interceded 't is very likely were those who were charged with murthering of Christ and were prickt in their Hearts Act. 2. and brought unto true Repentance 5. For the comforting of an afflicted and troubled Conscience observe how plainly the Gospel does affirm that Christ is both able and willing to save 1. 'T is very evident that Christ is able to save no guilt so great as to exceed the merit of his Blood his Blood cleanseth from all sin 1 John 1. 7. and that though it be of never so deep a dye Isa 1. 18. Though your sins be as scarlet they shall be white as Snow though they be red like crimson they shall be as wool No spiritual malady is hujus medici opprobrium the reproach of this Physician What cures has he wrought what sins has he pardon'd How many that were once heinous transgressors on Earth before their Conversion yet notwithstanding were reconciled and regenerated by his Blood and Spirit and are now triumphing with him in his Kingdom Oh you troubled Souls be encouraged that help is laid upon one that is Mighty that is able to save unto the uttermost those that come unto God by him Heb. 7. 25. The belief that Christ can help will you have an influence upon you The Leper came to Christ upon a perswasion that Christ could make him clean though he had no assurance that Christ would do it Lord if thou wilt thou canst make me clean says the Leper Christ presently answers I will be thou clean and
not too great for God to forgive if himself is willing to forsake his wickedness The Lord has proclaimed his Name 34. 6 7. He is a God Merciful this may relieve us when sensible of our misery he is Gracious this may encourage us against our vilenesse and unworthiness he is Long-suffering this may keep us from sinking into despair though 't was long before we thought of turning to him He is abundant in Goodness and Truth though we are never so empty here is enough to fill us He keeps Mercy for thousands his Treasures are not exhausted by former ages we may go to him and be enriched he forgives iniquity transgression and sin Let none then say there is no Hope of what sorts or sizes soever their sins be But here let me Caution again that no sin be secretly cherished for if the cause of trouble remain how can Conscience be truly Comforted In good earnest set upon the Mortification of all the Members of the Body of sin but especially pluck out the right Eye and cut off the right Hand Let not thy Soul spare any Lust 't will be more fatal to thee than Saul's sparing Agag which cost him his Kingdom Herbert does very Ingenuously and truly tell us that Peace of Conscience is not to be attained unless there be a flight of sin The Church page 117. 118. Sweet Peace where dost thou dwell I humbly crave Let me once know I sought thee in a secret Cave And ask'd if Peace were there A hollow wind did seem to answer No Go seek elsewhere I did and going did a Rainbow note Surely thought I This is the Lace of Peaces Coat I will search out the matter But while I lookt the Clouds immediatly Did break and scatter Then went I to a Garden and did spy A gallant flower The Crown Imperial Sure said I Peace at the root must dwell But when I digg'd I saw a Worm devour What shew'd so well At length I met a rev'rend good old man Whom when for Peace I did demand he thus began There was a Prince of Old At Salem dwelt who liv'd with good increase Of Flock and Fold He sweetly liv'd yet sweetness did not save His Life from Foes But after Death out of his Grave There sprang twelve stalks of Wheat Which many wondring at got some of those To Plant and Set. It prosper'd strangely and did soon disperse Through all the Earth For they that taste it do rehearse That Virtue lies therein A secret Virtue bringing Peace and Mirth By flight of sin Take of this Grain which in my Garden grows And grows for you Make Bread of it and that repose And Peace which every where VVith so much earnestness you do pursue Is onely there I have laid down several grounds of Consolation for troubled Consciences it will be needful now to Answer some Objections they are wont to make against all that Comfort which is tendred to them Object 1. Some do cry out that their sins are primae Magnitudinis of the first Magnitude that guilt which they have contracted is so vast and themselves are so inexcusable in their wickedness that they cannot let it once enter into their thoughts that ever God should pardon or save such provoking wretches and rebels as They have been They call to remembrance what they have been and what they have done their Iniquities which they have committed have been of a very hainous Nature and as to their Number what was said concerning Abraham's Seed may very well be applied here they have been so many as the Stars of the Sky in multitude and as the Sand which is by the Sea-shore innumerable To speak Truth the Greatness of sin is the grand Objection against Comfort Answ 1. VVhen the greatness of sin causes perplexity behold how much greater the Mercy of the Lord is This Mercy is high as Heaven what canst thou do deeper than Hell what canst thou know The measure thereof is longer than the Earth and broader than the Sea But yet as great as 't is it does not give the least encouragement to presumption but against despair and despondency it may be a mighty Antidote Contemplate the Mercy of God in Christ eye his sufferings which were very great eye the greatness of him that suffered and then you will see sin (*) Peccatum est sicut Magnus Goliah omnibus viribus oppugnat Conscientiam sed si credas in Dominum Jesum pro te morruum senties peccatum stipulâ levius infirmius Luther Tom. 3. p. 367. b. exceeded by the sufferings of Christ and the Mercy of God Hark to the Apostle Rom. 5. 20. Moreover the Law entred that the Offence might abound but where sin abounded Grace did much more abound that as sin hath Reigned unto Death even so might Grace Reign through Righteousness unto Eternal Life by Jesus Christ our Lord. Though Souls are sensible never so much of the abounding of sin Grace does superabound let Man do as much as he can in a way of wickedness the Lord can out-do him in a way of Grace and Mercy That is a notable promise Mic. 7. 19. having said Who is a God like unto thee pardoning Iniquity delighting in Mercy it follows thou wilt cast all their sin into the depth of the Sea In the deepest part of the Sea the greatest Mountains if they could be cast in would be swallowed up as well as Mole-hills Divine Mercy is such a depth it can cover the greatest sins as well as the smallest and being once cast into this depth they shall never rise again unto the sinners Condemnation any more than things cast into the deepest part of the Ocean can ever be fetched up again 2. In Scripture you may find the greatness of sin used and pleaded as an Argument for the obtaining of Mercy and forgiveness Listen to the Psalmist Psal 25. 11. For thy Name-sake O Lord pardon my Iniquity for it is great this is a strong Argument for the greater sin is the more Glorious is the Lords Name and Grace in passing it by Just as 't is more for a mans Honour to forgive the Debt of a Thousand pound than of a few pence onely The Lord is willing to Honour his own Mercy and ready to forgive much But he expects that they to whom much is given should love much as there is very good reason Object 2. Those in trouble of Conscience do Object They fear 't is now too late to come to Christ and turn to God indeed if they had accepted of invitations in time it might have been well with them but now they are afraid the Sun is set and will never rise more and that the day of Grace is past and gone and that the Night of Darkness and Trouble upon their Souls is but the sore-runner of the blackness of darkness for ever Answ 1. Who tells thee that the day of Grace is past If it be Satan surely such a Liar is not to
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.
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
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
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
them a Worm continually gnawing and which will never dye they would answer that their Consciences now cannot be silenced that there is no respite from their clamours that they are continually upbraiding them with their madnesse in sinning and their more than madness in refusing to turn to God and to come to Christ for Life and for Salvation Barnard has a very useful passage (t) Optimum est tunc sentiri vermem conscientiae cùm possit etiam suffocari itaque mordeat nunc ut moriatur paulatim desinat mordere Mordendo rodat interim putredinem rodendo consumat ut ipse quoque pariter Consumatur nec foveri incipiat in immortalitatem Vermis inquit eorum non morietur ignis eonum non extinguetur Bernard de Conversione ad Clericos cap. 6. pag. 845. 'T is best of all says he that Worm of Conscience should be felt presently while 't is possible to destroy this Worm Let it bite now that it may dye and by degrees give over biting at all Let it feed upon and eat away corruption that it self also may at length be consumed for 't is sad to cherish this worm against hereafter for then the worm will never dye and the Fire will never be quenched I have finished that first particular which was to prove that there is a Conscience in Man In the second place I am to tell you what this Conscience is And first I shall speak of the Name And secondly of the thing it self 1. I shall speak of the Name Conscience in Latin Conscientia into which the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Holy Ghost uses in the original is very well translated is so called for several reasons 1. 'T is called Conscience because 't is Cordis scientia (u) Conscientia est cordis scientia cor enim se novit multa alia cùm se novit appellatur Conscientia cùm praeter se alia nominatur Scientia Bernard de Interior dom cap. 22. the knowledge of the Heart The Heart of Man is capable of knowing it self and other things when it understands other things this is science but when it reflects upon it self this is Conscience And indeed the Heart is in a special manner observed both by Conscience and by the Lord himself Conscience if it be rightly informed will not be contented with a Conversation which Men look upon as blamelesse unlesse the Heart be upright and pure (*) Nam scelus intra se tacitum qui cogitat ullum Facti crimen habet Juv. If a man harbour malice in his breast Conscience will charge him with Murther If he look upon a Woman to lust after her it will call him before God Adulterer If he abound never so much in profession and external performances yet if when he honours God with his lips his Heart be removed far from him Conscience will say he is a meer Hypocrite 2. 'T is called Conscience because it is concludens scientia a concluding knowledge which is gathered from some premises that went before Conscience therefore is styled by some a practical Syllogism in which the major or first proposition is the VVord of God the minor or second proposition is from a reflecting on our selves whether we have done according unto or against the VVord of God And the conclusion is a passing sentence upon our selves according to the same VVord The Scripture says To be carnally minded is death and the Conscience of a sinner adds but I am carnally minded and I savour nothing else but what is carnal and therefore I am a Childe of Death And again thus He that loves the World the Love of the Father is not in him but sayes the Conscience of a worlding I love the World am greedy after it and desire nothing comparable to it therefore I neither Love the Father nor have an interest in his Love On the other hand the Scripture affirms He that receives Christ is the Son of God but sayes the Believers Conscience I am willing to receive Christ to rule me and to save me therefore I am the childe of God And again those are blessed that Hunger and Thirst after Righteousness but sayes the Believers Conscience I Hunger and Thirst after Righteousness I desire to be made truly Holy to be sanctified throughout in Body Soul and Spirit therefore I am in a blessed State 3. 'T is called Conscience because it is cum alio scientia a knowledge together with some other Conscience supposes that we are known to some other as well as to our selves and this is the best reason why 't is called Conscience But you will ask me who does know us as well as our selves 1. The all-seeing God does know us perfectly (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia sciamus cum legislatore Deo ejus lege insinuante se animis nostris his idem testantibus Vossius de Orig. prog Idol l. 3. c. 42. The Apostle tells us that there is not any Creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom we have to do Heb. 4. 13. The Psalmist speaks to the same purpose Psal 94. 8 9 10. Vnderstand O ye brutish among the People and ye Fools when will ye be wise He that planted the Ear shall He not Hear He that formed the Eye shall He not See He that Teacheth man Knowlege shall not He Know Questionless His Eyes run too and fro beholding the Evil and the Good And indeed if there were not a God who knows us as well nay better than we do our selves we should not regard our own being privy to our wickednesse there is so much Self-Love that we should not stand in awe of our own knowledge but when we consider that the Lord also knows us this causes Grief and Fear and Trouble when we do Evil. 2. Our Lord Jesus who is ready to judge the quick and dead does also know our works In all those Epistles which he sends to the seven Churches of Asia he sayes I know thy works 'T is expresly said that Jesus knew all men and needed not that any should testifie of Man for he knew what was in Man John 2. 24. 25. He understands the very secrets of the Heart as well as what appears in the practice and our Lord being to give every one his final doom and to passe that sentence which can never be repealed surely his knowledge should damp the fiercest Temptations and make us diligent that we may be found of him in peace without spot and blamelesse 3. The Elect Angels are witnesses of more than we are aware of Upon this score it is that the Apostle in his charge to Timothy mentions the Angels as well as God and Christ 1 Tim. 5. 21. I charge thee before God and the Lord Jesus Christ and the Elect Angels that thou observe these things Sayes Calvin (y) Angelos Christo adjungit
draw us after God as well as the Reins of fear to restrain us from sin It brings Mercies to remembrance all which and oh how great is the Number of them are as so many Obligations to Obedience and withal assures us that God is such a Master that if we follow him fully we shall not want renewed and multiplied encouragements in his Service What Nathan spake unto David after his sin Conscience does speak after the same manner before to keep us within the bounds of our Duty God has delivered he has loaded thee with benefits and if these are too little he is willing to give more and therefore leave him not but cleave unto him All these ways does Conscience take to move us to do the will of God and indeed especially at some times its impulses are very vehement and strong it fills its mouth with Arguments and evidently lays before us the unreasonableness and danger of sin and uses a rest less importunity to disswade us from it and if Conscience notwithstanding all this be stifled hereby we shall vastly increase our guilt and our sinning will become by far the greater provocation 4. As 't is the Office of Conscience to impell us to comply with the will of God so also to bear Witness concerning our selves and Actions As it tells us what we should do so what we do it exactly observes 'T is very evident from Scripture that this witness-bearing is a main part of the work of Conscience Rom. 9. 1. I say the truth in Christ I lye not my Conscience also bearing me witness in the Holy Ghost So 2 Cor. 1. 12. the Apostle speaks of the testimony of his Conscience that in simplicity and godly sincerity he had had his conversation in the World Conscience is such a witness as is more than a thousand other witnesses for 't is privy to all we do it will many times cry out against us when others flatter us (g) Magna vis est Conscientiae Judicis magna in utramque partem ut neque timeant qui nihil commiserint poenam semper ante oculos versari putent qui peccârint Cicero Orat. pro T. An. Milone pag. 553. And if it testifies good concerning us it will not be controuled by mens censures nor by Afflictions which are seeming tokens of Gods Anger Job's burthen was very heavy his griefs and calamities were more weighty than the Sand so that his words were swallowed up His Friends charge him with Hypocrisie and yet Conscience witnessing for him does prevail Job 27. 5. Till I dye I will not remove my integrity from me and his Heart winessing to his Righteousnesse and sincerity he goes higher Job 16 12. Also now behold my witness is in Heaven and my Record is on High Three things are implied in this witnessing of Conscience 1. A recollection of what we have done It has a notable faculty in running back upon the footsteps which we have taken (h) Cambdens Remains pag. 26. The old English word for Conscience was In-wit because it knows whatever is within us whatever is done by us Those which we read of Jer. 8. 6. who when God hearkned and heard did not speak aright did not say What have we done 't is a sign their Hearts were hardned and their Consciences for the present cast into a dead sleep But here I must say that Conscience though asleep is like Noah who knew what his younger Son had done to him and how he had looked upon his nakednesse when he was asleep Conscience when it wakes will understand all that was done before and the sooner it begins to reflect the better will it discharge its duty 2. This witnessing of Conscience implies a comparing of what we have done with that rule which God has prescribed us What was feigned concerning Janus that ancient King of Italy that he had two faces may truly be affirmed concerning Conscience with one face it looks forward towards the VVord which is the rule of Righteousness and with the other it looks backwards towards our selves and then inquires whether there be that purity and uprightness of Heart and that living soberly righteously and godly which the VVord does so expresly call for 3. The witnessing of Conscience implies its bringing in evidence pro or con for or against us according as we have or have not taken heed to that rule which whosoever walks according to Peace and Mercy shall be upon them Gal. 6. 16. The witnesse of Conscience is an accusation upon doing Evil but an apology upon doing well 1. This witnesse of Conscience is an accusation upon doing Evil. Conscience does charge the soul with guilt and this is a very heavy charge where sinners are not without or past feeling The Conscience of David when Nathan came to him presently seconded Nathan The Prophet accused him Thou art the Man his Conscience also sides with the Prophet and he accuses himself I have sinned against the Lord 2 Sam. 12. 13. An accusing Conscience made David so sensible of his need of mercy and so earnest that he might obtain it the sight of his sins caused most deep dejection of spirit The thirty eight psalm is called a Psalm of David to bring to remembrance His conscience was busie in reflecting and accusing when he wrote it and how does he complain v. 3 There is not any rest in my bones because of my sin for mine iniquities are gone over my head as an heavy burthen they are too heavy for me I am troubled I am bowed down greatly I go mourning all the day long v. 4. 6. There are six things to be observed concerning the accusations of Conscience 1. Conscience accuses undeniably it does not charge the sinner upon hear-say or upon surmise but upon its own knowledge I accuse of nothing sayes Conscience but what I saw done with my own eyes and when I saw it I wrote it down with all the aggravating circumstances of it in my own Book of remembrance and here you may find it registred You may as well deny that you see at all when you see most plainly as deny Consciences accusing testimony We find therefore in Scripture that when Conscience has brought to remembrance sins committed a great while before its testimony even then could not be denyed Josephs Brethren many years after their cruelty towards their Brother cry out We are Verily guilty Conscience accused and they could not deny it Job's Conscience told him of the sins of his youth when he was grown up to riper years and he acknowledges them Job 13. 26. For thou writest bitter things against me and makest me to possesse the iniquities of my Youth 2. Conscience accuses boldly as 't is said of Death that it comes as easily to the Princes Palace as the Beggars Cottage so it may be affirmed concerning conscience 't will come and speak as plainly to the highest as to the meanest 'T is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a respecter of
that you make your selves strange unto me and yet notwithstanding all as long as his Conscience did clear him his confidence is not shaken and he says the Righteous surely including himself shall hold on his way and he that hath clean hands shall wax stronger and stronger Job 17. 9. 2. Consciences excusing us is not to be checkt by Satan the Accuser of the Brethren As Job's Friends did censure him so Satan accused him of Mercenariness and selfishness in his Religion Doth Job fear God for nought But put forth thy hand now and touch what he hath and he will curse thee to thy Face These were the words of Satan Job 1. 9. 11. But instead of this when all was taken away Job blesses the Lord nay when his Bone and Flesh were touched he says Shall we receive good at the hand of God and shall we not receive evil Job 2. 10. Job's sincerity is proved and approved is evident to himself and Satan who 't is likely enough was busie to disturb him is demonstrated to be a Lyar. As the Devil does hide the faults of the profane and secure from their eyes so he is continually objecting to the sincere their failings and imperfections by his good will he would have us see no sin at all or nothing else but sin and from the remainders of Corruption he is bold to call the Saints Hypocrites though these remainders are never so much their burthen But if Conscience does give testimony that they delight in the Law of God after the inward Man and that the evil in themselves they hate and desire to be delivered from the Body of sin and Death Notwithstanding Satan's slanders they give thanks to God because there is now no condemnation to them being in Christ Jesus Rom. 7. latter end compared with Rom. 8. the beginning So much for this Office of Conscience which is bearing witness both by way of Accusing and Excusing 5. It follows in the Definition that 't is the Office of Conscience to Judge that is to acquit or to condemn us Judging lies in these two things in absolving and condemning The Judge if Righteous does acquit the Innocent does condemn the guilty Now condemning and not condemning or absolving are both ascribed unto Conscience by the Apostle 1 John 3. 20 21. For if our heart condemn us God is greater than our heart and knoweth all things beloved if our hearts condemn us not then have we confidence towards God There is a kind of a Tribunal erected in the Soul of Man and after Conscience has brought in Evidence and Acted the part of a Witness then it Acts the part of a Judge and passes Sentence which is two-fold A Sentence of Absolution a Sentence of Condemnation 1. Conscience as a Judge passes a Sentence of Absolution and if being rightly informed Conscience grounds its Sentence upon Scripture we may conclude that what it looses on Earth is loosed in Heaven When Conscience does declare to the true believer that he is justified by his Faith and has Peace with God through our Lord Jesus Christ it says no more than what God himself has plainly spoken Rom. 5. 1. When it declares unto humbled and penitent Souls who are humbled because they have sinned and perverted that which is right and see that it has not profited them and who also confess and are willing to forsake their Iniquities when it declares unto such that Mercy and abundant Pardon belongs to them truly there is plain and sufficient warrant from Scripture for this Declaration To be absolved in the Court of Conscience is matter of great consolation and if Conscience draw its conclusions from Scripture-premises it may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong consolation such as has a firm basis and Foundation When Conscience does absolve much is contained in this Sentence it pronounces us free from punishment and also sentences a reward unto us it shuts Hell and opens Heaven for a reward and the greatest that can be conceived nay how great cannot be at present conceived is surely though freely promised unto them that are sincere Believers 'T is indeed a reward of Grace not of Debt but because of Grace therefore the more sure Rom. 4. 16. Therefore it is of Faith that it might be by Grace to the end the promise might be sure to all the Seed Conscience in Judging does Act as Gods Vice-gerent He himself will Judge at last as it if it have light and purity does Judge at present And those who are now acquitted in the Court of Conscience shall be also absolved at the great Tribunal The Apostle having said We have known and believed the Love that God hath to us presently speaks concerning boldness in the day of Judgment 1 John 4. 16 17. 2. Conscience as a Judge passes a Sentence of Condemnation (i) Exemplo quodcunque malo committitur ipsi Displicet authori prima est haec ultio quod se Judicè ne mo nocens absolvitur Juvenal Satyr 13. and this Sentence is passed upon the Impenitent the Hypocrites and the Unbelievers and because the Scripture does condemn these we may truly say that what Conscience binds on Earth is bound in Heaven I grant indeed that if Conscience should pass Sentence according to the Law of works every Child of Adam the Holy Child Jesus excepted would be condemned Hark what that Man after Gods own heart said Psal 130. 3. If thou Lord shouldst mark Iniquity O Lord who shall stand And Psal 143. 2. Enter not into Judgment with thy Servant for in thy sight shall no man living be justified His Conscience saw so much and God saw a great deal more of sin that in strictness of Law and Justice it told him he was a condemned Man But by the Law of Grace they who turn from sin and believe in Christ are acquitted But as for those who will not come to Christ that they may have Life but preferr their fleshly and worldly Lusts and those things wherewith these lusts are gratified before the Lord of Life and Glory as they are condemned by the Law of Works so likewise by the Law of Grace Conscience therefore doing its Office passes a dreadful Sentence upon them and tells them that the wrath of God abides on them John 3. ult But here 't will be needful to note a difference between Consciences condemning a sinner now and the Lords condemning him hereafter that Sentence which Christ will pronounce at the last day will be peremptory unalterable therefore that Judgment is called Eternal Judgment Heb. 6. 2. There is no appeal from that Tribunal no reversing of the Sentence but those that are then condemned Go they must and that immediately into everlasting punishment as the Righteous on the other hand into Life Eternal Mat. 25. ult But when Conscience does at present condemn a sinner it does not preclude and shut up the door of hope against him its Sentence of condemnation is but conditional in case
of his Righteous judgement and whatever punishments he does sentence the Sons of Men unto they will not be able to charge him with the least injustice Their own Consciences will acknowledge every crime that the Lord then shall lay to their charge and when they are thrown down into that Lake which burns with Fire and Brimstone Conscience will be ready to speak the same language which you read Rev. 16. 5. 7. Thou art Righteous O Lord which art and wast and shalt be because thou hast thus judged Even so Lord God Almighty True and Righteous are thy judgments (m) Si reus Conscientiâ suâ premitur silet actacitus expectat suam damnationem suo jam silentio damnatus Calv. in Epist ad Rom. c. 3. v. 19. God will be justified when he speaks and cleer when he judges and sinners Consciences will cleer him fully and will acknowledge that his wayes are equal but theirs have been unequal Every mouth will then be stopped and the guilty will have nothing to object against their Judges proceedings I come in the last place to the Application Vse 1. Shall be of information several weighty Truths may be inferred from this Doctrine 1. If there be a Conscience in Man learn from hence that there is a God There are many arguments to prove this great fundamental Truth the Creatures would never have had a Being unless God had given a Being to them (n) If ever there had been altogether nothing there never could have been any thing His works do abundantly declare both his Being and his Glory But if we look into our selves we shall find this Truth written plain upon our own souls VVe are as I said before so full of self-love that we should not at all regard our own knowledge of our misdoings if Conscience were not convinced of the Godhead whose judgement we cannot possibly escape The Psalmist indeed tells us that the fool hath said in his Heart there is no God Psal 14. 1. but in this he rather speaks what his wishesare than what he is really perswaded of For it has been observed concerning those who have been most Atheistical that Conscience has prickt and terrified them sometimes and the dread of God has when they have heard it Thunder or have been in some great calamity returned upon them 2. If there be a Conscience in Man learn that God is omniscient If the Lord did confine himself to Heaven and there enjoying his own blessednesse did not at all take notice what is done here below we should sin securely and not be troubled that we have a Conscience perpetually observing us But therefore Consciences eye is regarded because God looks on as well as Conscience Our Hearts know much by us but God is greater then our Hearts and knowes all things Can any hide himself in secret places that I shall not see him saith the Lord do not I fill Heaven and Earth saith the Lord surely it concerns us to walk circumspectly and exactly since there is not any Creature that is not manifest in his sight but all things are open and naked unto the eyes of that God with whom we have to do Heb. 4. 13. 3. If there be a Conscience in Man learn that God is Holy and Righteous Therefore Conscience speaks so much against sin and reproaches after the commission of it because 't is contrary to Gods holy Nature and his Justice has a sword to be revenged upon the sinner Secure Transgressors are apt to imagine God altogether such an One as themselves but Conscience when it awakes tells them that this imagination is groundless that he is Glorious in Holiness that he is not a God who hath pleasure in wickedness neither shall evil dwell with him the foolish shall not stand in his sight he hateth all the workers of iniquity Psal 5. 4 5. 4. If there be a Conscience in Man learn that God is Great and Mighty and that 't is a fearful thing to fall into his hands 'T is the consideration of his irresistible strength and the power of his Anger which puts Conscience into such horrour after the commission of VVickedness Heark what the Prophet speaks Nah. 1. 5 6. The Mountains quake at him and the Hills melt and the Earth is burnt at his presence yea the World and all that dwell therein who can stand before his indignation and who can abide in the fiercenesse of his anger his fury is poured out like fire and the Rocks are thrown down by him The impressions of this anger must needs be terrible therefore Conscience causes such perplexity therefore the wounds of the Spirit are so intolerable because 't is the hand of a great angry God that makes these wounds 5. If there be a Conscience in Man learn that God is a rewarder of them that diligently seek him Heb. 11. 6. this is the ground and foundation that Conscience has to shew for that encouragement which it gives unto well-doing Conscience could not set Cursing and Death before us if God were not righteous and just neither could it set Blessing and Life before us if he were not good and gracious 'T is well for us that there is Mercy and forgiveness with the Lord and that with him there is plenteous Redemption else no Conscience could have any peace but every sinner unless strangely stupid would be overwhelmed with trouble and sorrow 6. If there be a Conscience in man learn from hence the Immortality of the Soul (o) Morte carent animae semper que priore relictâ Sede novis domibus habitant vivunt que receptae Ovid Metam l. 15. Beasts who dye for good and all and whose all dies together have no Conscience to disquiet them Man has a Conscience therefore his Soul dies not 'T is evident by the light of Nature that the Soul is immortal Many of the Heathens dreaded sin upon this account lest their Souls after death should be punisht for it But in the Scripture this Truth is evidently delivered Christ says Man cannot kill the Soul though he can kill the Body Mat. 10. 28. But if the soul did dye or sleep with the Body then Man would be able to do the one as well as the other nay he could not kill the Body but he must needs kill the Soul at the same time Besides the Apostle sayes we are willing rather to be absent from the Body and to be present with the Lord 2 Cor. 5. 8. Now what of Paul but his Soul could be absent from his body and present with the Lord The Soul then is certainly immortal How many awakened Consciences upon death-beds have dreaded the Souls immediate punishment how many Saints upon death-beds have been ravished with the assured hopes of their Souls being presently with Christ upon their dissolution 7. If there be a Conscience in a Man learn The certainty of a judgement to come The comming of the Lord to judgment Conscience is frequently bringing to our
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
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
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
(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
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
(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
the week and give Tithes of all that I possess Luke 18. 11. but all this was insufficient to prove him justified There were two great faults in the Righteousness of the Pharisees and of all those who resemble them One is that their Righteousness was only external so their lives were but blamelesse they minded not what lusts reigned in their Hearts The other is that their Righteousness was trusted in as that which was sufficient to commend them unto God whereupon they slighted the sufferings and satisfaction of Christ 'T is unreasonable for any to be at peace who go no further than a Pharisee if they go quite so far for our Lord speaks expressely Mat. 5. 20. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven 8. That peace of Conscience is false that is founded upon some lazy wishes after Grace and Holinesse There may be in unregenerate Hearts especially at som times some pangs of desire and inclinations to that which is good but their desires to continue bad are stronger and do bear down all their inclinations to good which are much more feeble Agrippa cryed out to Paul before a great multitude and before Festus who a little before had charged both Paul and consequently Christianity it self with madness Almost thou perswadest me to be a Christian Act. 26. 28. Here was an inclinableness to Religion but 't was born down by a stronger propension to Worldly greatness and Pleasures A Woman may have some kind of good will and Affection for a Person and yet when it comes to the upshot refuse to have him for an Husband so sinners may have some fluttering good thoughts and wishes for Christ and Grace and yet utterly refuse to give themselves wholly to the Lord Jesus or to be indeed and throughout sanctified Oh how many that say they desire after Grace and to be rid of sin are deceived in and by themselves they know not what they say nor whereof they affirm Sin in the general they desire to be freed from but come to particular sins which are for their profit for their credit among carnal men for their ease and pleasure these they won't let go Not considering who Christ is they are inclined to him but when they are told that as he is a Redeemer so a Ruler and that he must bring their very Thoughts and Affections into captivity and obedience that they must submit to the holiest Commands and not be ashamed or afraid to confesse Him though it cost them never so dear Here they make a demurr then have no real mind to be his Disciples Oh deceive not your selves with lazy desires after Holiness where there is a more vehement and fixed desire to wallow still in your filthyness and pollutions 9. That peace of Conscience is false which is founded upon some confused and general apprehensions of the mercy of God in Christ but this use onely is made of this mercy encouragement is taken from it to continue in sin 'T is the commonest thing in the World for sinners to gagg their Consciences with the mercy of God and the Death of Christ They have sinned but God is Merciful and Christ has dyed for sinners even for the chief of them And upon this they quiet themselvs they use these Truths as charms to cast Conscience into a sleep that it may not be disturbed it self nor disturb them But such would do well to consider that though the Scripture speak glorious things of Divine Grace and Mercy yet there is not in the whole Book of God one promise of Mercy made to sinners who are Resolved to go on still in their wickedness The Lord will not save the ungodly in their sins but from their sins and if they will not be saved from Sin they shall not be delivered from Wrath. Where God does proclaim his Name The Lord Merciful and Gracious long-suffering abundant in loving kindness goodness and truth forgiving Iniquity Transgression and Sin keeping Mercy for thousands to rap off the fingers of presumptuous Souls from catching hold of what is not their Portion 't is added and that will by no means clear the guilty Exod. 34. 6 7. Guilty does not Relate unto past Guilt for that is supposed in that expression Forgiving Iniquity Transgression and Sin But by Guilty we are to understand them who are Resolved to Contract fresh guilt by an Obstinate continuance in evil doing while they are of this mind they have nothing to do with Mercy and Christ for they prefer their Lusts before both and so are unlikely to be the better for either hereafter since because of both they presume to grow worse and worse at present 10. That Peace of Conscience is false where the Sinners heart is afraid of a searching Ministry 'T is said concerning the Prophet Amos that the Land was not able to bear his words Amos 7. 10. Which Argued though Israel was secure yet their security was Carnal and groundless Sincerity loves plain dealing but Falshood is afraid of it If you cannot endure these Preachers that Rebuke sharply that apply home that threaten terribly that warn faithfully that examine and try impartially 't is a sign your Peace is Founded upon the Sand and quickly your Building will be overthrown (x) Man cannot serve thee let him go And serve the swine there there is his delight He doth not like this Vertue no Give him his dirt to wallow in all night These Preachers make His head to shoot and ake Herbert p. 93. If those Preachers are most acceptable that never come within a Mile of your Consciences but leave you asleep as they found you how certain is it that the Blind lead the Blind and though they go jolly together yet they are going towards perdition 'T is a startling place Jer. 5. 30 31. A wonderful and an horrible thing is committed in the Land why what 's the Matter The Prophets Prophesie falsly and my People love to have it so I must add also that though you do attend upon the most awakening Ministry if you please your selves with giving a bare attendance and with countenancing the strictest ways but in the mean while you apply Truths to others this concerns such and such but take no notice how you are concerned your selves let me tell you plainly that your Peace is not right but a most dangerous stupidity Thus have I described and Discovered what is a false Peace of Conscience In the next place I am to shew you how unreasonable 't is to give Entertainment unto such a kind of Peace 1. Conscience is at Peace but God speaks trouble When sinners bless themselves God curses them when they promise much good to themselves God threatens ten thousand times more evil The Psalmist tells us that the Reason why many ungodly ones are secure is because they think God to be altogether such an one as themselves Psal 50. 21.
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
end A good Conscience will make us pass the time of our Sojourning here in fear 1 Pet. 1. 17. It will not allow any time to sin though indeed sin will be apt to steal time away It will not allow the VVorld to ingrosse all our time but 't will be Liberal of time that the Soul and Eternity may be provided for 5. A good Cnoscience has an influence upon our Natural Actions as Eating Drinking Sleeping c. It takes care that there be not excess in these If we Eat to Gluttony and Drink to Drunkenness we are rather Beasts than Men and surely far from being Saints And if we sleep too much we seem to lie buried all that while and while too much in our Beds we are but unprofitable Burthens of the Earth And as Excesse in these Actions is avoided by a good Conscience so the glory of God is the End unto which they are Directed 1 Cor. 10. 31. Whether ye eat or drink or whatever you do do all to the Glory of God 6. A good Conscience has an Influence upon your Recreations You must not says Conscience be Prodigal of your Estates nor of your time in these You must not needlesly torment and be cruel to the Creatures which groan sufficiently already under the sin of Man you must take heed of Passion in your Recreations A good Conscience will put us in mind that we must Recreate our selves that we may be more fit for business if therefore Recreations justle out Duty or indispose us to it the End of them is not obtained I might also add that a good Conscience will take Notice of our garb and if you will but hearken to it it will tell you plainly That Men and Women Professing Godliness should not go in such kind of gay Attire as the Rogues and Ranters and Whores of the Town wear 7. A good Conscience will have an Influence upon your Carriage in your Relations All Relations call for Duty and unless we do our Duty and are good in our Relations we cannot be said to be good in reality The great Fundamental Relation is between Man and Wife A good Conscience therefore will take care that these Yoke-fellows come together in an Holy manner it will not allow of Incest or Marrying within forbidden degrees no force must be used nor marrying contrary to the consent of Parents nor must a Believer be unequally Yoaked with one that 's none 2 Cor. 6. 14. For if the Family at first be not piously erected God may be so much provoked that it may Labour and Travel under the Burthen of his Anger ever after A good Conscience will make the Husband Loving Careful Tender of his Wives Person and especially of her Soul A good Conscience will make the Wife Affectionate Faithful to Reverence her Husband and to be Subject to him in every thing A good Conscience will make Parents to bring up their Children in the Nurture and Admonition of the Lord and 't will make Children to Honour and to Obey their Parents and to be a support and a Comfort to them A good Conscience will make Masters to give unto their Servants that which is Just and Equal considering they have a Master in Heaven with whom there is no respect of Persons and 't will make Servants with good will to do Service as unto the Lord and not unto Men it will stop their mouths when about to Answer again it will make them diligent and to shew all good Fidelity that they may adorn the Doctrine of God our Saviour in all things 8. A good Conscience has an Influence upon your Behaviour both in Prosperity and Adversity In Prosperity 't will make you take heed of forgetting God Idolizing the Gifts and lightly esteeming the Giver 't will make you take heed of being high minded and trusting in uncertain Riches You have little Reason to be puft up because you have more thick Clay than others and to look upon them therefore with scorn and contempt you should contemn your own Riches but not your poor Brother who may perhaps be much Richer towards God than you These Riches because uncertain are not to be trusted in 't is easier for a Camel to enter into the Eye of a Needle than for them who trust in Riches to enter into the Kingdom of God In Adversity a good Conscience will make you to beware of Impatience under the Rod Incorrigibleness by it and of Inconstancy and drawing back from God after the Rod is taken off from you 9. A good Conscience will have an Influence upon you in reference to your Company It will make you to shun Erroneous Company lest you be led away with their Errors and embrace divers and strange Doctrines and to flee from Profane Society for if these are not avoided you will never keep the Commands of God to any purpose and if you love them and will not leave them you are likely to go to Hell for Company along with them 10. A good Conscience will make you Vseful in your Generations 't will make you Merciful to the Bodies of others giving them what is needful to your Power and not barely saying Depart in Peace be ye Warmed and Filled James 2. And not onely Merciful to the Bodies but especially to the Souls of others and how much good may you do to Souls by being Publick Spirited much in Prayer for them giving Counsel and Reproof to them and being exemplary in all Holy conversation and godliness before their Eyes 11. A good Conscience will make you daily to walk with God and to die daily that day that you do not walk with God but neglect him and his Service and venture to sin against him you have Reason to cry out with that Roman Emperour Diem perdidi I have lost a day You should every day also consider your latter end Live as Strangers and Pilgrims (h) Quid in mundo stabile quid firmum Quale istud bonum quod semper timeas amittere quod vel auferendum abs te metuas vel à te relinquendum scias Quis illius volupt at is fructus qui statim ut cessaverit videbitur tibi non fuisse Age jam transactum vitae tuae tempus animo revolve Nonne tibi umbra videtur instar somnii tenuis c. Quod si haec possumus hic dicere ubi quamvis brevis tamen quia praesens est vita ista magni penditur Quid in futuro dicturi sumus ubi majori aetatis scientiâ transactum omne pro nihilo est Augustin Epist. 142. A good Conscience by putting you in mind of Death and Judgment which will follow after Death will make you to walk every day with an Holy Circumspection and to be diligent that you may be found of God in Peace and that your latter end may be Peace I come now to the Application VSE I. Of Information If a good Conscience has such an Influence upon the Life and Conversation
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