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
thoughts I judge you sayes Conscience at present but One greater infinitely greater then I will judge you hereafter all must stand before his bar Hark what Solomon sayes Eccles 12. 13 14. Let us hear the conclusion of the whole matter fear God and keep his Commandements for this is the whole of man for God shall bring every work into judgment with every secret thing whether it be good or whether it be evil When Paul reasoned of Righteousnesse Temperance and Judgment to come Faelix trembled for his Conscience was convinced his Conscience judged him and condemned him as guilty of unrighteousnesse and he fears that God would much more condemn him 8. Is there a Conscience in Man learn what 't is that lays some restraint upon the lusts of Men and hinders them from running into such excess of Riot as Nature would incline them to When once sinners get victory over their Consciences and become past feeling then they give themselves over to Lasciviousnesse to work all Wickednesse and Vncleanness with greediness Eph. 4. 19. If there were no such thing as Conscience among the Sons of Men though the World is very bad yet it would be ten thousand times worse than ' t is Earth would be more a-kin to Hell though 't is too much too near a-kin already Vse II. Be excited to bless the Lord that he has given unto man such a Power as Conscience (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Genesin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alas we know not how to value Priviledges the Word of God is an inestimable blessing but who is thankful for it Nay most had rather be without it Conscience also is of admirable Use but most are troubled at it as if 't were a thing sent on purpose to torment them before the time But by several Arguments I shall make it evident that you have great cause to be thankful that God has placed Consciences in you 1. Conscience is such a Power as scaped but in mans fall of any other Faculty The will of Man is full of enmity against God and therefore his heart is said to be deceitful above all things and desperately wicked who can know it Jer. 17. 9. But though there is no good or rectitude in the heart yet there is some Light remaining in the Conscience and though the heart be extreamly evil willing to deceive willing to be deceived yet the Conscience has some kind of tenderness and faithfulness left in it unless by long custome in sin it be made senseless and stupid I readily yield that Conscience is corrupted also in a great measure by the Fall the Apostle tells us that unbelievers mind and Conscience is defiled Titus 1. 15. There is a great deal of difference between the Conscience of Adam in the state of Innocence and the Conscience of a Natural Man Conscience is less acquainted with the will of God than it was It has not that Power and Authority to command Obedience that once it had it is prone especially in some things to be erroneous and mistaking to urge to sin instead of Duty it does not with such strength and vigour oppose temptation as it ought But yet still 't is a great Mercy that Conscience does so much as it does the light of it might have been totally extinguished and the Lord might have suffered us to have run full-speed in our wicked ways to Destruction without any Monitor within to check or controul us 2. Conscience takes part with God against sin and Satan 'T was the saying of an Heathen Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conscience is a God unto all Mortal Men the reason is because it sides with God and assents to the equity of his Commands It declaims against sin and calls the Devil an Enemy who tempts to the commission of it and calls the sinner a Fool and Mad-man for yielding it consents unto the Law of God that it is good and is not satisfied if God be displeased if his Law be transgressed Oh let 's be thankful for Conscience for by endeavouring to hinder our departing from God and our provoking him to Anger It does consult our Peace our Profit our Happiness and would have us lifted up above those slavish fears which are so great a torment to the Soul reflecting upon its evil doings (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philemon Comicus intra Poet. Minor pag. 523. 3. Conscience takes part with the Soul against the Flesh It cannot patiently endure that a vile Body should be onely minded and a precious Soul totally neglected How often does Conscience upbraid us with this That if our Bodies lack Food we are extreamly sollicitous to provide for them and prevent their starving but our Souls may want Spiritual food Days Moneths Years together and yet we are not concerned That if our Bodies want Cloathing we are ashamed to be seen and are not contented till we have gotten Raiment to cover their Nakedness But our Souls may be Naked Wretched and Miserable And this Nakedness is perceived by the Holy Eye of God yet we blush not nor apply our selves to Christ for the white Robe of his Righteousness to cover them Finally That if our Bodies are Distempered we send for a Physitian and are eager to be Cured But our Souls may Labour under many Spiritual Plagues as Hardness Pride Covetousness Concupiscence which Distempers if not healed will prove Mortal in the worst sence and yet Christ the Physitian of Souls is not valued neither do we cry to be healed but seem rather to be fond of our Maladies (r) Quae laedunt oculos festinas demere siquid Est animum dâ—ffers curandi tempus in annum Horat. Epist 2. ad Lollium Thus Conscience does reproach us to make us ashamed of our Folly and grow wiser Withall telling us that if our Souls miscarry our Bodies hereafter must be tormented which now we are so tender of but if our Souls are secured the Body will be safe in the same bottom 4. Conscience of all other Powers does struggle most to prevent our Ruine or rather when our other Powers are forward to promote our Destruction Conscience endeavours to hinder it Man is his own chief Enemy and has the greatest hand in his own undoing O Israel thou hast destroyed thy self Hos 13. 9. If you look into Scripture you will find how sinners are bent to transgress they will not be made clean all that is in them Conscience excepted joyns together to make them miserable Their eyes are full of Adultery and cannot cease from sin 2 Pet. 2. 14. Their Tongue is a fire a World of Iniquity that it defileth the whole Body and setteth on fire the course of Nature and is set on fire of Hell James 3. 6. Their Throat is an open Sepulchre the poyson of Aspes is under their lips Rom. 3. 13. They work Iniquity with both hands earnestly
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
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
feet and run into mine eyes And keep your measures for some Lovers lute Whose grief allows him Musick and a rhyme For mine excludes both measure tune and time Alas my God! 7. Where Conscience is rightly troubled the sinner accuses and condemns himself He holds up his Hand at Gods Bar and crys Guilty of his own accord Satan my hold his Tongue for one that 's troubled in Spirit is forward enough to be his own Accuser We say commonly in Humane Courts of Judicature Nemo tenetur accusare seipsum No Man is bound to accuse himself But 't is otherwise in the Court of Conscience Here 't is a known Rule Accuse thy self and confess thy Crime that thou mayst be pardoned 1 John 1. 9. If we confess our sins he is Faithful and Just to forgive us our sins and to cleanse us from all unrighteousness How large have broken hearts been in acknowledging their Offences and the aggravations of them they have not spared to speak and to tell all they knew against themselves they have called themselves Rebellious Revolters VVicked Foolish Ignorant Beasts before God all this has shewed how they have disliked and abhorred themselves And as they have accused so they have been forward to pass a Judgment and to condemn themselves VVhen the Jews Crucified Christ they accused him cryed out against him as a Deceiver and condemned him to that Ignominious Death Troubled souls deal thus with the Flesh and its Lusts and Affections They accuse the Flesh as being enmity against God they cry out that they have been deceived by the Flesh and they condemn the Lusts of it to be Crucified and slain and further say because the Flesh has been pleased and served they themselves deserve to be everlastingly condemned In the greatest severities they cry out the Lord is Righteous nay if he should inflict the Vengeance of eternal flames upon them they grant his ways would be but very equal 8. VVhere Conscience is rightly troubled the sinner despairs in himself 'T is a great sin to despair of Mercy and Salvation but to despair of saving our selves by any strength or worth of our own this is but needful The awakened Conscience sees that our own wisdom is insufficient to guide us in the way Everlasting that our own Righteousness has innumerable defects in it and dares not lean upon it VVhen Daniel had done his very best he dares not trust in it Chap. 9. 18. We do not present our Supplications before thee for our Righteousnesses but for thy great Mercies as if he should say our Righteousnesses are imperfect and small they are not the ground of our hope but our expectation is from thy great Mercies 'T is a true saying of Luther (m) Nunquam tantum operum potest inveniâ—i ut conscientiam reddar pacatam sed semper desiderat plura imò in illis ipsis quae secit peccata invenit Luther in Epist. ad Gal. c. 4. That Conscience can never be satisfied with our own VVorks and Righteousness for it still desires and wants more and finds a great deal amiss in what has been done already If we were to be Justified by our own VVorks an enlightned and troubled Conscience would be like the Horse-leaches Daughter and still cry Give Give and could never be satisfied The sinner that is truly troubled despairs also in his own Srength as well as VVisdom and Righteousness He sees that he has no Power to believe that he cannot come to the Lord Jesus unless drawn to him by the Father He cannot beget himself in a Spiritual sence no more than he was able to do it in a Natural Fletcher does well set forth this in these Verses †Christs victory pag. 50. Who is it sees not that he nothing is But he that nothing sees What weaker breast Since Adam's Armour fail'd dares warrant his That made by God of all the Creatures best Strait made himself the worst of all the rest If any Strength we have it is to ill But all the good is Gods both Power and Will The dead man cannot rise though he himself may kill 9. VVhere Conscience is rightly troubled this trouble does begin to estrange and wean the heart from sin The sinner sees evidently that he has been grossely mistaken in his Lusts and wofully deceived by them They promised him pleasure but have paid him in Gall and VVormwood they promised him profit but have undone him he has none of the true and enduring Riches and his Soul is in great danger of being lost for ever hereupon he is not so fond of them as before His Love abates and begins to be turned into aversation and Hatred He says I have sinned and perverted that which is right and it has not profited me Job 33. 27. nay insteed of profiting it has been exceedingly Mischievous and now sin begins to be lookt upon with an ill eye VVhen Ephraim perceived that his Idols could not help him nay provoked the Lord unto Jealousie and Anger against him he flings them away to the Bats and to the Moles as things unworthy to be VVorshipt or so much as look on and says What have I to do any more with Idols Hos 14. 8. Then trouble does work kindly when sin it self is disliked and the soul with an indignation and detestation crys out what have I to do any more with so great an evil 10. When Conscience is rightly troubled the sinner is very inquisitive to understand what he must do to be saved Thus the Gaoler Acts 16. 29 30. came trembling and fell down before Paul and Silas and brought them out and said Sirs what must I do to be saved So Acts 2. 37. Now when they heard this they were prickt in their heart and said unto Peter and the rest of the Apostles Men and Brethren what shall we do And Saul as soon as throughly awakened is at the same enquiry Acts 9. 6. And he trembling and astonished said Lord what wilt thou have me to do The Question is no longer Who will shew us any of the Worlds good The Question is no longer What shall we eat or what shall we drink or wherewith shall we be cloathed But the main enquiry is What course must be taken to have sin covered Gods anger removed the immortal and precious Soul saved That is delivered from everlasting burnings and brought to an incorruptible Inheritance These are the chief Matters which all should mind and truly they who think it not worth the while to enquire about Salvation 't is a sign they have not set so much as one step in the way to it but all their days their feet have been going down to Death and Hell 11. VVhere Conscience is rightly troubled the sinners heart will consent to any Conditions and terms of Peace and Reconciliation with God There is a Beam of Spiritual Light which shines into his Soul so that he sees all things after another manner to what he did formerly He
blotted out when the times of refreshing shall come from the presence of the Lord Acts 3. 19. The Gospel also does command a sinner to come to Christ to believe in him 1 John 3. 23. This is his commandment that we believe on the Name of his Son Jesus Christ That is that we receive him as Lord and Saviour and accept those benefits of pardon Grace and Glory which he has purchased and freely proffers to us And thus by this command Conscience is obliged to do that as a Duty which is one of the greatest Priviledges imaginable You see what bindes the Conscience namely the will of God discovered partly by the Light of Nature but principally by the Law and Gospel (f) Constat synteresis latiore sensu partim ex principiis moralibus in natis cum eorum conclusionibus partim ex iis quae Deus insuper homini praescripsit sed utramque partem constituit voluntas Dei revelata quâ homo intelligit fibi suum officium praescriptum esse Hinc lex Dei sola obligat conscientiam per legem autem intelligigimus volunt atem Dei revelatam ità ut contineat etiam illa quae in Evangelio praescribuntur Amas l. 1. De Consc c. 2. p. 5. All these Discoveries of the will of God are to be kept safe in the Conscience one part of which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to keep because practical Truths are to be Treasured up there we must be acquainted what is the will of God and do that will as well as understand it The adequate Rule of Conscience is the will of God and of this will in his Word there is the fullest Revelation here mans Duty is prescribed and shewn and so far as the Word commands Conscience is obliged and no further As God alone knows the Conscience and has power to punish it so he alone can bind it I acknowledge that for Conscience sake we are bound to obey the just commands of Men that are in Authority over us but the Obligation upon Conscience to do this comes not from them but from Gods command that we should be Subject to them and to be ready unto every good Work Tit. 3. 1. 3. As Conscience implies a knowledge of the will of God so 't is the Office of Conscience to impell us to comply with his will which is made known to us The Prophet speaking concerning the Spirit bringing the Word to remembrance tells the Children of Israel Isa 30. 21. Thine Ears shall hear a word behind thee saying This is the way walk in it when ye turn to the right hand and when ye turn to the left These words may very aptly be applied unto Conscience which is as a Voice within us saying concerning forbidden paths These are not the way and therefore turn out of them but concerning commanded Duties These are the way and therefore practise them When Joseph was sollicited by his Mistress to commit folly and the temptation was strong considering the circumstances which he was in It was Conscience that minded him of his Obligation to his Master which he ought not to requite by defiling of his Bed and especially how evil and hainous such a deed would be in the Lords eyes and he comes to a fixed resolution not to yield not to go contrary to his Conscience and Duty How says he shall I do this great wickedness and sin against God Gen. 39. 9. Conscience is not onely a witness to testifie concerning us nor onely a Judge to pass Sentence upon us but also a Law commanding and stirring us up unto our Duty and when it does thus excite us to Obedience First it uses Gods Name and Authority Secondly it charges under the greatest penalties Thirdly it sets before us the Lords great goodness 1. Conscience to impell us to Obedience uses Gods own Name and Authority Thus saith the Lord says Conscience These commands are the commands of God they are enacted by Him who is the supream Law-giver who hath power to save and to destroy James 4. 12. The Thessalonians when they received the Word of God which they heard of the Apostles they received it not as the word of Men but as it is in Truth the word of God which worketh effectually in them that believe 1 Thes 2. 13. Conscience charged them to receive the Gospel because the Gospel of God and they did receive it though hereupon they were exposed to never so great Afflictions and Tribulations Conscience looks beyond Instruments which are but Earthen Vessels Men of like passions with our selves and eyes that God who employs and sends them In the Publishing of a Proclamation who says Thus saith the Town-Clerk No every one concludes Thus saith the King This is really the will of God says Conscience and therefore do not dare to be obstinate against it It uses the same Language which the Apostle Paul does to Timothy after it has urged unto Duty and to take heed of sin I charge thee before God and the Lord Jesus Christ who shall Judge the quick and the dead at his appearing and his Kingdom 2 Tim. 4. 1. Here is such a Name and Authority used as may well make us to stand in awe 2. Conscience charges us under the greatest penalties It tells us indeed of temporal plagues and Spiritual Judgments and how much sin may cost us in this present World but that 's not all nor the worst of all it also makes Hell naked before us and takes off that covering which is upon Destruction and bids us look down and then asks this Question How will you be able to dwell with devouring fire How will you be able to inhabit everlasting burnings Is it good says Conscience to Live without God in this World and with a curse to depart for ever from him in the next Isit good to enjoy the pleasures of sin which are but for a season and then to be tormented in those Flames which never can be quenched To run into sin is to rush into a Battel against that God against whom none ever hardned themselves and prospered To run into sin is a mad venturing to leap into Hell think of this when tempted Oh how slender are the penalties wherewith Humane Laws are backed Those Statutes which were made by severe Draco which are said to be writ with Blood because he punished every fault with Death had not such a dreadful penalty annexed to them as the Laws of God For what is the Death of the Body if compared with the Damnation of the Body and Soul for ever Luke 12. 4 5. 3. Conscience that it may perswade us to Obedience sets before us the Lords great goodness bids us behold his goodness as well as his severity Rom. 11. 22. It tells us that if we depart from God we forsake our own Mercies we leave our Rock and Fortress and betray our selves into the hands of Enemies It uses the cords of Love to
(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
sees God to be another kind of Foe and Friend than heretofore he thought him and Christ to be a better Lord and Master than heretofore he did imagine He comes to God and says Lord be Merciful be my Father and let the Lord Jesus become a Saviour to me and write down what Articles thou pleasest I will subscribe them onely help me to do it with my very Heart VVhen he hears that Command Cast away every Transgression he presently crys out Lord let not any Iniquity have the dominion over me VVhen he hears that all the Precepts of the Lord are to be kept diligently he crys out Oh that my ways were directed to keep thy Statutes VVhen he hears of the Necessity of Conversion he crys out Turn thou me O Lord and I shall be turned VVhen he hears what 't will cost to be Christ's Disciple and how he must deny himself and take up his Cross he cryes out Oh let me never be Offended but count all things loss that I may win Christ The Chimes do not more presently follow the Clock than the truly humbled Soul does upon its understanding the will of God desire to submit unto it 'T is willing to do any thing to be any thing to bear any thing to forbear any thing so the favour of God and an Interest in the Lord Jesus may be Obtained Thus you see when Conscience is troubled after a right manner In the next place I am to direct How troubled and afflicted Consciences are to be Comforted And before I begin I have need to cry out The Lord give me the Tongue of the Learned that I may know how to speak a word in Season to him that is weary Isa 50. 4. O you Afflicted Souls that are tossed in a Tempest your Affliction is of all the deepest the Tempest that you are in does beat most hard upon you You have not to deal with an Arm of Flesh nor onely with the Powers of Darkness but the Lord himself has bruised you Now for your Relief I am to bring forth the sweetest Comforts of the Gospel I am to Preach unto you the unsearchable Riches of Christ I am to tell you of Love that has Height and Length and Depth and Breadth and passes Knowledge I am to display the Mercy of God which is great towards humbled sinners as the Heaven is high above the Earth But more particularly I would lay these following things before you 1. This trouble of Conscience that you are under is really the work of the Spirit the Comforter Even under Conviction and while in distress of Soul you are really in a Comforters hand There is a great deal of difference between the wounds of an Enemy and the lancings of a Chirurgeon the latter are the better born because in order unto a perfect Cure and Ease and Health Three things are here to be Observed 1. These Convictions of the Spirit are a great mercy The Children of Men would all of them lye still and at last die in their wickedness if the Spirit did not awaken some of them 'T is a kindness to be told of our danger while 't is possible to get out of it You groan and complain because of your Guilt you fear the wrath of God and desire his loving kindness I may say truly you are highly favoured for how many round about you fearlesly provoke the dreadful God to his Face and turn to their wicked course as the horse rusheth into the Battel Now sin is a burthen your condition is much better than when you made light of it and saw no harm like to follow upon it 'T is good for us to see the avenger of blood pursuing us as long as the City of Refuge is open to receive and shelter us from that avenger 2. These convictions are in order unto Consolation Comfort is that which is proper and suitable to the Mourners and rest unto the weary and heavy laden To go by Hell gates to Heaven is not to go at all out of the way The Lord does bring Souls within the Suburbs of Hell sometimes that they may be the more afraid of sin all their dayes that they may value peace of Conscience at an higher rate and adore the Grace of God in catching them as fire brands out of the burning Jonah cryed unto the Lord out of the Belly of Hell and when his Soul fainted within him Chap. 2. 3 7. And surely his being heard and helped did the more affect him Oh do not think much to Sow in Tears as long as the promise is you shall Reap in Joy Psal 126. 5. 3. It may marvellously support you under your trouble that you do Judge and Condemn your selves The Apostle expresly says that such shall not be Judged that is condemned with the World 1 Cor. 11. 31. They that accuse themselves invalidate Satans accusations against them and they that condemn themselves go the way to prevent Gods condemning them He will not throw into Hell those who are continually sentencing themselves thither and see no possibility of Help but in Rich and Free Grace and who as they Judge themselves for past sins are desirous also for the future to be kept from Offending 2. For the Relief of a troubled Conscience take Notice of the love of God towards the World in sending Christ into it God so loved the World that he gave his onely Begotten Son that whosoever believes in him should not perish John 3. 16. See also 1 John 4. 10. Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our sins This Love of God towards the World is Matter of great Encouragement if it be rightly improved It shews how great a kindness God has for Mankind He has contrived a way for their Redemption and Salvation he has provided a Mediator for them which he did not do for the Angels that fell from him Heb. 2. 16. He took not on him the Nature of Angels or he took not hold on the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he took on him the Seed of Abraham Whatever Christ did for Mans Salvation 't was the will of God he should do it The whole work of Redemption is called a doing of the will of God Heb. 10. 7. Sacrifices and Offerings being insufficient to take away sin Then said I lo I come in the Volume of thy Book it is written of me to do thy Will O God Nay the Father is said to Love Christ upon this Account partly because he laid down his Life to save Men from Eternal Death John 10. 17. Because I lay down my Life therefore doth my Father Love me Now you know Christ's Life was given that it might be a Ransom for many All this shews the good will of God towards Man and how ready he is that Man should be brought near unto him and enjoy him and be eternally happy in that enjoyment This Amor Benevolentiae
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
would principally lye at Satans door as all the Glory of that good which is done by us is to be ascribed unto God The Devil did not thrust the forbidden fruit into Eve's Mouth whether she would or no but only did cunningly and strongly perswade her to eat of it In like manner he deals with us he layes his baits (z) Vnam esse omnium rem pulcherrimam eoque pulchriorem si vacet populo neque plausum captans se tantum ipsa delectet Quinetiam mihi quidem laudabilior a videntur omnia quae sine venditatione sine populo teste fiunt non quo fugiendus sit omnia enim bene facta in luce se collocari volunt sed tamen nullum the atrum virtuti conscientiâ majus est Cicero Tuscul Quaestion l. 3. pag. mihi 146. before us and endeavours our ruine by offering what does please us But a good Conscience is deaf unto the Devil and scorns his offers for his offers are to the losse of the Righteous man What are the riches of the World which Satan talks so much of compared with the unsearchable Riches of Christ what are the pleasures of sin compared with peace of Conscience what are all Earthly advantages and preferments compared with Communion with God and the Light of his Countenance A good Conscience is firmly perswaded that 't is good for us to draw near to God Psal 73. ult to be near to Him is for our Honour Interest Safety Delight and satisfaction and hereupon the Believer rejects Satan with an Holy contempt and indignation for he see◠'t is folly as well as wickedness to leave his Fathers House where there is bread enough and to spare and to go feed upon busks in the farr Country 7. He that hath a good Conscience can look upon death with desire which is so exceeding terrible unto others The Believer may indeed be willing to live that he may serve his generation according to the will of God and that he may do that for Christ on Earth which he cannot do when he comes to heaven but his Conscience being pure and peaceable having an assurance what a kindness death will do him He does with the Apostle desire to be dissolved and to be with Christ which is far better Phil. 1. 23. There is profit pleasure and honor in a Believers departing no wonder if he desires to depart There is profit in it to dye is gain says the Apostle he gains more grace in the instant of his dissolution than he got all his dayes before for upon death his Spirit is made perfect in Holiness There is pleasure in death for sometimes 't is sweetned with ravishing transports of Spirit and it is the Porter to open the gate into full and Everlasting joyes having put an end both to sin and sorrow Finally there is honour in Death for the Believer having fought a good Fight and finished his course and kept the Faith he goes to receive the Crown of Righteousness 8. He that hath a good Conscience can look into Eternity and be filled with joy unspeakable and glorious That is one of the Richest jewels in the Crown of Life that it fades not away The good Conscience looks up to Heaven fixes its eye upon God sees that bosom in which the sanctified Soul must lye and (a) Da Pater omnipotens menti conscendere sedem Da fontem lustrare boni da luce repertâ In te conspicuos animi defigere visus Disjice terrenas nebulas ponder a molis Atque tuo splendore mica Tu namque serenum Tu requies tranquilla piis Te cernere finis Principium vector dux semita terminus idem Boetius de Consolat Phil. l. 3. met 9. pag. mihi 88. rest forever After millions of years are spent praise will be continued delight will be as green and fresh as ever there will be no loathing of that heavenly Manna after so many thousands of ages as there have been minutes since the Creation Joy in heaven will be as far from an end as it was when first of all it did begin Mortality and change are the disgrace of all temporal delights and pleasures but a good Conscience rejoyces and well it may do so in a better and enduring substance it sees how sure how near Eternal Life is and upon this follow raptures of pleasure Cyprian (b) Exultabunt Sancti in gloriâ videbunt Deum gaudebunt Ibi non gustabunt quam suavis sit Dominus sed implebuntur satiabuntur dulcdinemirificâ nihil eis deerit nihil oberit omne desiderium eorum Christus praeens implebit Non senescent non abescent non putrescent ampliùs perpetua sanitas foelix Eternitas be atitudnis illius sufficientiam confirmabunt Non erit concupiscentia in membris non ultra exurget rebellio carnis sed totus hominis status pudicus pacificus sana ex integro Natura sine omni maculâ rugâ deinceps permanebit Erit denique Deus omnia in omnibus illius praesentia omne animae corporis implebit appetitus Cyprian Serm. de Christ. Ascens does excellently set forth this full and Everlasting happiness of the Saints in Heaven They says he shall see God and Rejoyce and be Delighted they shall Enjoy that Glory and be swallowed up in that Joy for Ever-more There they shall not only taste how sweet the Lord is but shall be filled and satisfied with his wonderful sweetness nothing shall be wanting nothing shall be hurtful Christ being present will satiate all their longing They shall not grow old or weak or dye any more There will not be Concupisence in the Members nor Rebellion in the Flesh against the Spirit but Mans Nature will be fully restored and Sanctified and Healed and so will remain without any spot or wrinkle Everlastingly Finally God will be all in all and his immediate and glorious presence will so abundantly fill the Saints that they shall not be able to desire more You see now in several respects how desirable 't is to have good Conscience wheresoever such a Conscience looks upwards downwards inwards forwards still there is peace and Consolation Oh look into your Consciences and see what they are whether good or bad and oh that all bad Consciences may be utterly restless till they are made good ones VSE IV. Of Advice unto them whose Consciences are good which have been cleansed and quieted by the blood of Christ and by the VVord and Spirit of Grace My Advice is in these particulars 1. Be very thankfull for this unspeakable Gift of a good Conscience The largest Empire in the VVorld a Crown of pure Gold upon the Head is nothing near so great a Blessing as a pure and peaceable Conscience I may use the Angels Salutation to the Virgin Mary unto every Saint that has such a Conscience Hail thou that art highly Favoured The Lord is with thee Blessed art thou among the Sons of Men.
'T is a Mercy and a great one to have a good Name to be in good Health to have good Eyes and other Senses perfect to have good Natural Parts to have a competency of the good things of this Life to Live in good and Peaceable Days but to have a good Conscience is better than any of these nay than all these put together To excite you unto Thankfulness for a good Conscience think of three sorts of Persons Of the Secure of the Troubled of the Damned 1. Think of the secure what woful work are they employed about they sin boldly and dare to be damned for that love which they bear to their Fleshly and Worldly Lusts How say they must we part with these if we will go to Heaven Nay we will keep them though we go to Hell along with them These secure sinners are like one that lies down in the midst of the Sea or as he that sleeps upon the top of a Mast They are like unto Solomon's Drunkard they strike themselves but say they are not sick they beat themselves but for the present feel it not Prov. 23. 34 35. And who is it that makes you to differ from the most Profane and stupid sinner upon the Face of the Earth Admire and Magnifie that distinguishing Grace and Love which has granted you a well-grounded Peace when so many Thousands onely cry Peace to themselves but are every moment in danger of Wrath and Hell and everlasting Trouble 2. Think of the troubled in Spirit to make you the more thankful for a good Conscience While your Souls are at ease in the Arms and Embraces of the Lord Jesus how many complain of broken Bones How many do make their Beds to swim and water their Couches with their Tears How many cry out that Terrors are turned upon them and pursue their Souls as the wind and that when they call unto the Lord he is so far from regarding that with his strong hand he does oppose himself against them Job 30. 15. 20 21. Meditate well upon the torture of a wounded Spirit and then let all that is within you bless the Lord for Healing you 3. Think of the Damned whose Consciences are in a perpetual Rage who are Racked with Despair and whose Torment shall never end They are Fetter'd in the same Chains of Darkness with the Apostate Angels and these Chains are Everlasting Ah now their Wounds are incurable because their Physitian all their days was slighted and their Wounds were made light of and no Healing is to be at all expected And you that are Saints if Rich Grace had not taken hold of you would have been of the number of these miserable Souls if you had been dealt with according to your deservings you would have been weeping and wailing in outer Darkness that are now rejoycing in Hope of the Glory of God surely such differencing Kindness calls aloud for Praise 2. You that have a good Conscience be Compassionate to them whose Consciences are evil They need your Pity because they have none to themselves and your pity may not be altogether unprofitable to them Reprove them for their evil ways with mildness and wisdom and faithfulness hate them not so much as to suffer sin to lie upon them Lev. 19. 17. Cain indeed did say Am I my Brothers Keeper But be you of a contrary Spirit if you see your Brother go in the Road to Hell warn him and by warning endeavour to stop him If your Neighbours House were on Fire at Midnight and he himself fast asleep oh what pains would you take How would you pull him out of his Bed how loud would you cry Fire Fire to wake him Alas the sinner with a secure Conscience is in a far worse case he is fast asleep upon the brink of the burning Lake and have you nothing to say to him Oh that you would put on Bowels and speak for Souls and prevent their being lost for ever And because your speaking of it self must needs be ineffectual cry vehemently unto the Lord to Second you and speak with Mighty Power Awake awake you that sleep and arise from the dead and live for ever And let your Reproofs and Prayers be followed with such an Holy Harmless Heavenly Self-denying Conversation as may tend unto their Conviction If the Profane if the Persecuters if Carnal Professors had but a good Conscience it would be better for the Nation better for the Church better for particular Believers and ah how good would it be for themselves 3. Be very sensible that a good Conscience is matter of the Devils Envy therefore it concerns you to be Vigilant for he will endeavour to wound it Satan could behold the Rich Man in brave Apparel and his Table sumptuously Furnished and tumbling in wealth and Pleasures and yet he did not Envy him he knew that these things could not make him Happy and would be so far from hindring that they would rather further his eternal Misery But to see any with a good Conscience vexes and grieves the Devil which as it shews that there is a great Excellency in such a Conscience above all Earthly good things so it should make you stand upon your Guard against this Adversary You must know that although Grace cannot be totally lost yet a good Conscience may be both Defiled and Disturbed David's sin polluted him therefore he prays to be washed throughly from his Iniquity and to have his Heart cleansed His sin also broke his Peace therefore he Prays for the Light of God's Countenance that the Bones which were broken might Rejoyce Psal 51. If you do not watch and pray that you may not enter into Temptation if you are not strong in the Lord and in the Power of his Might if you do not put on the whole Armour of God that you may be able to stand against the wiles of the Devil up-upon a sudden he may take Advantage and draw you to some perhaps grosser sins and this may make you to go in the bitterness of your Souls mourning to your Graves If it had not been for his abominable fall David's latter part of his Life might have been sweeter and for ought I know his Crown in Heaven brighter 4. Be sure with all keeping to keep the good Conscience (b) Curandum est nobis atque hoc in omni vitâ suâ quemque à rectâ conscintia transversum unguem non oportere discedere Cicer. ad Atticum l. 13. Epist 20. Let not the Apple of the Eye let not Life it self be preserved with greater care Skin for skin and all that a Man has will he give for his Life And truly skin for skin and all that we have we should give rather than make shipwrack of a good Conscience Oh never Repent of your Uprightness hold fast your Integrity whatever comes on 't I Read concerning Brutus that stout maintainer of his Countries Liberty when all his Endeavours were to no purpose and the Cause