break the Rock so does the Word the the Heart though never so hard and senseless 't is compared also to fire because like fire it does both give light and refine and purifie the Conscience Yeare Clean sayes Christ but how through the word that I have spoken unto you John 15 3. Let the Word of Christ therefore dwell in you richly 't will be an Excellent and effectual Antidote against sin and temptation when your Hearts stand in awe of the Word of God as David's did how will it preserve you from defilement 2. Affliction is like a Furnace to refine That Conscience may be pure Affliction is to be improved The Rod of Affliction though it seem to be dry and withered yet like Aaron's 't will bud and blossom and bring forth the Fruits of Righteousness Heb. 12. 11. Now no chastening for the present seemeth to be joyous but grievous nevertheless afterwards it yieldeth the Peaceable Fruits of Righteousness unto them that are Exercised thereby And before the Apostle informs us that 't is God's design in Afflicting to refine and purifie v. 9 10. We have had Fathers of our Flesh who Corrected us and we gave them Reverence shall we not much rather be in subjection to the Father of Spirits and live For they verily for a few days chastened 〈◊〉 after their own pleasure but He for our profit that we might be partakers of his Holiness The smart of Affliction does help very much to awaken Conscience and to discover the evil and danger of sin and then sin is found to be ten thousand times more bitter when we reflect upon it than ever was fansied to be sweet in the time of Temptation We may indeed with submission pray against Affliction and intreat that gentler ways may be used to sanctifie us and we may take the more comfort and our sincerity will be the more Evident when milder Methods are effectual One of our English Poets speaks Excellently to this purpose (*) Herbert Discipline pag. 173 174. Throw away thy Rod Throw away thy Wrath. O my God Take the gentle path For my hearts desire Vnto thine is bent I aspire To a full consent Not a word or look I affect to own But thy Book And thy Book alone Though I fail I weep Though I halt in pace Yet I creep To the Throne of Grace Then let wrath remove Love will do the deed For with Love Stony hearts will bleed Love is swift of foot Love's a Man of War And can shoot And can hit from far Who can scape his bow That which wrought on thee Brought thee low Needs must work on me Throw away thy Rod Though Man frailties hath Thou art God Throw away thy Wrath. But if the Father of Spirits sees it meet and needful to use the Discipline of the Rod it concerns us to hear the Voice of it and understand the meaning and this it always speaks and that very plainly that our Consciences and indeed all within us should be more clean and Holy 3. The Blood of Christ purges the Conscience from dead works This is the Fountain which in the Gospel is set open for Sâ—n and for Uncleanness 'T is He who hath loved us and washed us from our sins in his Blood Rev. 1. 5. So Heb. 9. 14. How much more shall the Blood of Christ who through the Eternal Spirit Offered up himself without spot to God purge your Consciences from dead works to serve the Living God Though our Lord aimed at our Justification and the Remission of sin when he shed his Blood and Sacrificed himself for us yet he had our sanctification and cleansing also in his eye Upon this Account the Apostle Peter tells us That he bear our sins in his own Body on the Tree that we being dead unto sins might live unto Righteousness 1 Pet. 2. 24. And we read Eph. 5. 25 26 27. that Christ loved the Church and gave himself for it that he might Sanctifie and cleanse it and present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be Holy and without blemish Apply this Blood unto your selves be perswaded that it has a sanctifying vertue and pray for purity as that which is a great part of Christ's purchase as well as your own Perfection 4. If you would have Conscience pure you must not resist but yield unto the Spirit of Christ 'T is his Work not onely to shew sin but to slay it he convinces of sin and also Mortifies the deeds of the Body Rom. 8. 13. If ye live after the Flesh ye shall dye but if ye through the Spirit do Mortifie the deeds of the Body ye shall live The Power of sin is great and this Power is strengthned by the Principalities and Powers of Darkness who do endeavour to keep up sins Dominion So that if the Spirit of the Lord did not shew the exceeding greatness of his Power our Hearts and Consciences would still remain defiled we should never have our Fruit unto Holiness nor the end everlasting Life I have done with that sixth particular The goodness of Conscience lies in the purity of it 7. The goodness of Conscience lies in the calmness and peace of it What the Apostle speaks concerning the wisdom which is from above That 't is first pure and then peaceable may be applied unto a good Conscience first 't is pure then peacable there may indeed be purity without peace but there cannot be true peace without purity There is a false peace which is too commonly found in the ungodly and the Hypocrite this peace sin does not disturb but increase and by this peace the strong man armed does keep possession But true peace is peculiar unto them that are sanctified and when once they have attained unto it they are brought as it were within the Suburbs of Heaven and see the dawning of that Light which is everlasting That you may the better discern this true peace of Conscience I shall set it forth in these particulars 1. True peace of Conscience is founded upon the Blood of God So Christs Blood is called for as he was made of the seed of David according to the flesh so he is expresly affirmed to be over all God blessed for ever Rom. 9. 5. There could be no remission of sin without shedding of blood and no other blood would serve the turn the blood of Bulls and goats would not take away sin Heb. 10. 4. Nay supposing that Mans blood had been shed for us it would not have been expiatory Shall I give my first born for my transgression the fruit of my body for the sin of my Soul Mic. 6. 7. Nothing but what satisfies the justice of God will satisfie and pacifie the Conscience and bring it to a well-grounded tranquillity but 't is the blood of Christ alone that satisfies divine justice Conscience therefore can have no true rest till that blood be applied Luthers Conscience
of continuance and obstinacy in sin But if the unbeliever will believe in Jesus and the impenitent will mourn for their Iniquities and turn from them to God then they shall no longer be under condemnation but as sin hath Reigned unto Death so shall Grace Reign through Righteousness unto eternal Life by Jesus Christ our Lord Rom. 5. 21. I have told you how the Office of Conscience is to Judge that is to acquit or condemn Now there are four things that come under this Judgment of Conscience Our Actions our Communication our Thoughts and Affections our Estate to God-ward 1. Conscience judges of our Actions and Conversation and if our Conversation be such as becomes the Gospel if we shine as lights in the midst of a crooked and perverse Generation then it says Well done But if we profess to know God and in Works deny him being abominable and disobedient and to every good work Reprobate Conscience condemns such doings and says many times in plain terms that our profession is but meer Mockery 2. Conscience judges of our Communication though words are commonly called wind yet Conscience does not make light of them It does approve of Holy and Edifying Discourse when out of the abundance of the Word of God in the heart the mouth speaketh that which is good and which may administer grace unto the hearers For when they that feared the Lord spake often one to another the Lord hearkned and heard it and a Book of remembrance was written before him for them that feared the Lord and that thought upon his Name Mal. 3. 16. But Conscience does condemn corrupt communication especially where the Tongue shews it self an unruly evil full of deadly poyson by that filthy talking lying swearing cursing backbiting which proceed out of the mouth And it does not stick to say The Tongue being not bridled all Religion is but vain James 1. 27. 3. Conscience judges of our Thoughts and Affections these as they ought to be agreeable to Rule so they come under censure The Law is so large that it reaches to our very Thoughts The wicked man is to forsake his thoughts as well as ways else he cannot be a sincere Convert nor obtain Mercy Isa 55. 7. Conscience here is very prying because these internal Acts these thoughts and desires and designs do very much discover what the heart is If wicked thoughts which are all vain and unprofitable and likewise hurtful are suffered to lodge in the heart and are delightful and welcome Guests to it 't is a sign the heart is unrenewed but if these thoughts when they arise in the heart are a burthen are conflicted with and help is implored against them that God himself would shew his power and bring them into Captivity this speaks the heart sanctified If there be a will and desire in the heart to sin though want of Opportunity or fear of Disgrace hinder the Act Conscience will condemn this as a transgression of the Law which does require inward Rectitude as well as outward Righteousness And on the other hand if there be a sincere desire and purpose to obey the Lord Conscience judges this to be Obedience because God is pleased to account it so Abraham is said by Faith to have Offered up his Son Isaac nay 't is twice said that he Offered him up Heb. 11. 17. when he onely had a purpose to have done it 4. Conscience does judge concerning our State to God-wà rd Whether we are or are not reconciled to him If we Live and walk after the Flesh if our main care is to provide for the Flesh and we account it our greatest happiness to fulfill the lusts of it and we are resolved to please our Flesh though God be never so much Angred truly Conscience may then judge our state to be bad But if we walk not after the Flesh but after the Spirit if our hearts are renewed by the Spirit and in our lives we are led by him then Conscience may judge us to be in Christ and that there is therefore no condemnation to us Rom. 8. 1. I must here Observe that Conscience may condemn a particular Act when the Estate is not condemned David's carriage towards Vriah was very foul yet his state was not altered from Grace to Nature Asa his trusting in an Arm of Flesh and imprisoning the Prophet that rebuked him were Acts to be condemned yet his State was good and 't is said of him that his heart was perfect with God all his days 2 Chron. 15. 17. compared with Chap. 16. 2 3. 10. But if the state be bad all particular Acts must needs be bad also If the Tree be corrupt the Fruit will be like it for though Conscience may approve of some thing done by a man in a Natural state as being good for the Matter of it yet if it Judge aright it must condemn it as evil in regard of the Manner Thus have I at large explained the Definition which I gave of Conscience That it is a Power of the Soul in Man whereby we understanding the will of God are impelled to comply with it and do bear witness concerning our selves and Actions and accordingly Judge that is acquit or condemn our selves In the third place I am to assign the Reasons why the Lord has given unto Man a Conscience The Reasons are three 1. Conscience is given unto Man that it may be a remembrancer to put him in mind of God To remember God is mans great Duty he cannot begin too soon to do this therefore says Solomon Remember now thy Creator in the days of thy Youth Eccles 12. 1. and after we have begun we must hold on for there can never be any good reason why the Lord should be forgotten How many Millions of things are there which are appointed to put us in mind of God The invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his eternal Power and God-head Rom. 1. 20. The Sun the Moon and all those thousands of shining Stars that our Eyes behold in the Firmament the Fowls that fly in the Air the Beasts of the Earth the great Sea and the Creatures that pass through the paths of it the Trees the Plants and Flowers that grow in the Field are all as so many remembrancers to bring God to the thoughts of the Children of Men so that they are without excuse if they forget him But besides all these there is a Monitor within something in their own Breasts and that 's Conscience which will be telling them of God which will be telling them of his Power and Presence and that which Conscience does inferr from hence is this Let all the Earth fear the Lord let all the Inhabitants of the World stand it awe of him Psal 33. 8. Conscience does Comment upon the Creatures How glorious is that God who made all these and he that made can also destroy and therefore
folly which it highly concerns us to be Cured of In the prosecution of this point I shall first declare what a good Conscience is Secondly I shall shew how the acts of a good Conscience and the Acts of the good Spirit of God are to be distinguished Thirdly produce some reasons why it does so highly concern every man to have a good Conscience Lastly Make Application In the first place I am to open what a good Conscience is and before I speak to this it will not be amiss to premise these particulars 1. Conscience was good very good in Adam when he was first made and so continued while he remained in the state of innocency Oh the Light and Grace and Peace that was in Adams Soul when he was newly come out of his Creators hand There was a far sweeter Paradise within than that Eden in which he was placed When the Lord was about to form Man he said Let us make Man in our Image after our Likeness Gen. 1. 26. and ver 27. it follows so God created Man in his own Image nay 't is doubled in the Image of God created he him As Man did ressemble God in Holiness and Righteousnesse so he did resemble him in Peace and Blessedness Man was made upright there was nothing in him that either God or Conscience did disapprove of His Purity was without spot his Righteousness without any mixture of sin his joy was without grief or remorse his peace calm without the least storm or trouble 2. The Conscience of Man was defiled and wounded by his fall Sin did throw the Apostate Angels quite to Hell the chains of Darknesse in which those evil Spirits are may well be interpreted partly to be their guilty and tormenting Consciences which they can never be freed from but will keep them trembling till the great day And truly sin did throw Man down to the very brink of Hell Who can conceive that horrour which was in Adams Soul till the promised Seed was spoken of till he had an intimation of the Messiah VVe are not chiefly to take notice of the act of eating the forbidden fruit but Adams Mind in Eating How great was his Pride he would have been as God how cursed his unbelief he makes God a Lyar and credits the Father of Lies before him Nay since this Tree was appointed for trial whether man would continue good or become evil his Eating of it shewed a contempt of that Covenant and promise of Life which God had made with him By all this how was his Conscience polluted Adam where art thou says God Gen. 3. 9. Thou wert neer me once but whither art thou run away I placed thee in an happy state but whither art thou fallen into what depths of misery hast thou plunged thy self 3. The Conscience of every natural Man in the World is Evil. Since all are conceived in sin and shapen in iniquity it follows that the nature of Man is corrupted there is no part or power in man but the contagion of sin has reached In me that is in my flesh there dwells no good thing sayes the Apostle Rom. 7. 18. Now our Lord calls all natural men Flesh That which is born of the Flesh is Flesh John 3. 6. And if in the Flesh there dwels no good thing Surely a good Conscience is not to be found in any carnal man breathing I affirmed before that Conscience has scaped best of any Faculty in the Fall and yet it must needs be acknowledged that this has been bruised this has been Wounded The Light which Conscience now has if compared with what it had before the Fall is no more than the light of a Candle compared with the Sun 't is Night still though the Candle burns and onely the Sun can make it Day Something of God and of his Will natural Conscience knows but how insufficient is that knowledge Conscience urges Men to Duty but 't is Natural to it to permit them to place a confidence in what they do as if by their Obedience some amends were made for their transgressions and this is a great fault in it and a very grand Impediment unto the receiving of the Gospel which informs us that we must Rejoyce in Christ Jesus and have no confidence in the Flesh Phil. 3. 3. How dull and sluggish is Conscience Naturally in the Executing of its Office As Eli spake something to his Sons but faintly and therefore he is blamed exceedingly that his Sons made themselves vile and he restrained them not So the ungodly make themselves vile and Conscience does not restrain them 't is not so peremptory in its prohibitions and commands so fierce in its accusations neither does it Judge with such Authority as it ought 4. 'T is possible and usual for a Conscience to appear good when 't is stark naught Though all Gold glisters yet all is not Gold that glisters All Grace shines yet all is not Grace that shines There is a Conscience that is so mistaken as to call good evil and evil good as to put darkness for light and light for darkness Isa 5. 20. And if evil be called good and darkness light how eagerly and resolutely will evil be Acted and the Works of Darkness be engaged in The Jews when they Persecuted the Son of God thought they did God good Service Here was a Conscience that seemed Zealous for God but was indeed against him Mens Consciences in many cases entertain high self-conceits where there is no ground Prov. 30. 12. There is a Generation that are pure in their own eyes and yet are not washed from their filthiness So Laodicea did say I am Rich and increased with Goods and have need of nothing But this was the Ignorance and unfaithfulness of their Conscience Christ says to them Thou knowest not that thou art wretched and miserable and poor and blind and naked Rev. 3. 17. 5. 'T is necessary that the Spirit work a saving change before the Conscience of any can be truly good this is to be found onely in them that are New Creatures None can be said to have good Consciences that are under the Power of Satan that serve divers Lusts and Pleasures that walk after the Flesh that are workers of Iniquity but such are all who never were regenerated by the Spirit 'T is the Blood of Christ must purge the Conscience from dead works But none can be said to be in Christ nor to have a purged Conscience but they who have been New created 2 Cor. 5. 17. Therefore if any Man be in Christ he is a New Creature Old things are past away behold all things are become New I grant that Conscience may be awakened in many unregenerate sinners but the bare awakening of it is not sufficient to prove it good for then in Hell there would be Excellent Consciences for all there are awakened throughly Notwithstanding awakenings Conscience in the ungodly continues evil as long as the guilt of sin remains unremoved
controul the commands of the highest Potentates on Earth if they agree not with the Law of God Darius makes a Law that none should ask any Petition of any God or Man for thirty dayes together but only of himself who was the King Dan. 6. 7. 9. But Daniels Conscience told him that that Law which did restrain prayer from the God of Heaven was impious and therefore though the penalty was being cast into the Lyons Den He went to his House and he opened his Window to shew he was not afraid or ashamed either of his God or of his service and he kneeled upon his knees and three times a day prayed and gave thanks before his God as he did afore-time v. 10. VVhen the Jewsh rulers laid injunctions upon the Apostles which were contrary to what Christ had enjoyned they speak thus Whether it be right in the sight of God that we should obey you rather than God judge ye Act. 4. 19. But here I must add that when the Commands of Magistrates are broken because against Conscience we had need to look to it that Conscience have sufficient warrant from the VVord of God For though we suffer never so peaceably and patiently the penalty which humane Laws inflict 't is no reputation to the Government that the Lawes are such as good men and Consciencious cannot comply with and of this reputation so far as possibly we may we ought to be very tender Certainly we are to obey Magistrates and to be ready unto every goodwork and onely when they command evil are we exempted from obedience 2. Conscience has authority and power to cross our secular interest though the gain if unlawful which is offered be never so great In all debates concerning profit God allows Conscience a Negative voice Those pleas for unlawful courses which are urged from the advantageousness of them Conscience sayes are naught and that it is a mad venture to hazzard the salvation of the soul for a little of the Mammon of unrighteousness When Achitophel gave counsel to Absalom which was likely to destroy David Absalom sayes let us hear what Hushai the Archite also advise 2 Sam. 17. 5. Hushai answers ver 7. The counsel of Achitophel is not good So when the carnal minde does counsel not to stand upon strict points of honesty where gain is to be gotten Conscience will deal plainly and say this counsel is not good (z) Isre tibi meliùs suadet qui ut rem facias rem Si possis recte si non quocunque modo rem Horat. Epist. 1 for they that will thus be rich do fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition The corrupt mind indeed which is destitute of the truth does suppose that gain is Godliness but the good Conscience thwarts it and sayes Godliness with contentment is great gain 3. Conscience has authority and power to prohibit and forbid the practice of the most beloved sin Concerning a Delilah or an Herodias 't will say 'T is not lawfull for thee to have her As in the natural body whatever the constitution be there is a mixture of all the four humours but one usually is predominant from whence a man is denominated Sanguine or Phlegmatick or Cholerick or Melancholick So in the body of sin though there are the seeds of all wickedness yet some particular corruption commonly is most prevalent Now conscience has authority to strike at this that is the favorite Conscience told David he could not be upright before God unless he kept himself from his own iniquity and therefore he abstained from it Psal 18. 23. The sin that naturally is most beloved there is most reason to hate it for God is most dishonoured and the soul is most defiled and endangered by it And if Conscience may make bold to check Temptations to the most beloved sins surely it may caution against any sin whatsoever and indeed it does not go beyond its authority when it forbids as much as God himself does for it is Gods under-officer to prevent as much as may be all trangression 4. Conscience has power and authority to enjoyn the most difficult duties 'T is difficult to ponder the path of our feet and in all places and relations and capacities and employments to walk circumspectly 't is difficult to set a watch before the door of our lips that sinful and idle words come not out which will but tend to make our account sad at the day of judgement 't is difficult especially to keep our hearts with all dilligence that God may have them and the world and sin may not run away with them How much pains will it cost us to conflict with wicked and impertinent thoughts to observe the first stirrings of corruption and to quench these sparks presently before they be blown up into a flame to engage in a constant combate with the flesh which is continually lusting against the Spirit But though all this be difficult and the flesh cryes out These are hard sayings yet Conscience urges to it and puts us in minde that the word is the more to be loved because 't is very pure Psal 119. 140. and that the more we keep from sin the greater is our freedom perfection peace 5. Conscience has Power and Authority to presse unto the greatest hardships and sufferings for Christs sake The Gospel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the VVord of the Crosse 1 Cor. 1. 18. not onely because it Preaches Christ Crucified but also a conformity to him as crucified And as our Lord was Crucified before he was glorified so we must be willing to take up the Cross that we may come to the Kingdom to follow him in his Temptations that we may follow after him to the Throne Conscience tells us that there is no reason to be offended in Christ for he never calls us to part with any thing but what is vain nor to endure any thing but what he will sanctifie and sweeten to us and we are not to think much of afflictions that are but light that are but for a Moment that work for us and that work for us a far more exceeding and eternal weight of Glory 2 Cor. 4. 17. And when tempted in the time of persecution to fall away Conscience also layes before us the wrath of God which is ten thousand times more dreadful than the wrath of persecutors and 't will be but a poor relief to be delivered out of their hands and to fall into the hands of the Living God VVhen Spira against his Conscience had renounced the Protestant Religion and in VVord had publickly owned the Romish corruptions Alas what did he get by it the torments of his Conscience were worse than any Inquisition and the despair he was overwhelmed with made his condition worse than if he had endured the very uttermost of Papal cruelty Some of his words were these What a dangerous thing is it to
open does not mince or extenuate but aggravate Iniquity It can appeal to God concerning its unwillingness to conceal any of his Enemies for Mens Lusts are Gods Enemies and their own too and it can challenge Satan to Name a sin which 't is not ready to acknowledge 2. When the Conscience is pure every sin is hated Hatred is never better placed than upon sin Our Brother is not to be hated nay we are forbid to hate our Enemy but sin we may hate without sparing David tells us that through Gods Precepts he got Vnderstanding therefore he hated every false way Psal 119. 104. By the Word his Conscience was Informed and Sanctified and this Universal Hatred of sin followed Hatred is an Affection which aims at Destruction and when 't is high 't is against the whole kind Thus Haman hated Mordecai and thought it scorn to lay hands on Mordecai alone but sought to destroy all the Jews that were throughout the whole Kingdom of Ahasuerus even the People of Mordecai Esth 3. 6. The pure Conscience strikes at the whole kind of sin (k) Est intentio Odii nocere nec cessat in laesione peccati sed in exterminio verè poenitens juratus est in mortem peccatorum Guil. Parisiensi De Rhetor. divin c. 23. where-ever 't is whether in the Mind in the Will in the Affections in Word in the Actions What Moses speaks concerning Idolatry it does apply unto all sin Deut. 7. 26. Thou shalt utterly detest it and thou shalt utterly abhor it for it is a cursed thing 3. When the Conscience is pure The whole Image of God is desired and that the Soul may be like unto him in all things wherein 't is its Duty to resemble him What the Moral Philosophers say concerning the Mortal Vertues that they are inter se concatenatae that they are linked together holds certainly true concerning those Graces which are wrought by the Spirit of God they are so linked together that you cannot have one in truth but you must have all in some measure This is a sweet Truth to a pure Conscience for all Grace is longed after Therefore Christ's fulness is eyed and prized and application is made to him that out of that fulness we may receive and Grace for Grace John 1. 16. That is that we may receive Graces answerable to those Graces which Christ has received of his Father for us Thus the Wax does receive Character for Character from the Seal and the Child Member for Member from the Father though not of the same bigness and proportion The pure Conscience is not double minded 't is not partly for God and partly for Mammon partly for Christ and partly for Satan But this is the desire that the God of all Grace would work every Grace in Truth and make all Grace more and more to abound 4. When the Conscience is pure the Mystery of Faith is held fast The Apostle joyns Faith and a good Conscience together 1 Tim. 1. 19. Holding Faith and a good Conscience which some having put away concerning Faith have made ship-wrack And 1 Tim. 3. 9. Holding the Mystery of the Faith in a pure Conscience Whoever are truly purified do prize the Gospel and the Mysteries of it they admire the contrivance of Mans Redemption by Christ Jesus and are perswaded since his Blood is the Blood of God that 't is sufficient to purchase lost Souls and to purchase the lost Inheritance The Mystery of Regeneration they are acquainted with and the absolute Necessity of it And though Justification by the Imputed Righteousness of Christ be Argued against as absurd by deluded Papists and their wretched followers though the work of the Spirit in renewing changing of the Heart be derided by Profane Wits nay by some that would be accounted Masters in Israel A pure Conscience notwithstanding retains these Mysteries Thus the Church of Pergamus though they dwelt where Satans Seat was yet they held fast Christs Name and did not deny his Faith and that even in those days wherein the Faithful Martyr Antipas was slain among them Rev. 2. 13. 5. Where Conscience is pure God is Served in sincerity and there is a willingness to live honestly The Apostle tells us that he Served God from his Fore-Fathers with a pure Conscience 2 Tim. 1. 3. he did not Preach a new God but the same which Abraham Isaac and Jacob and all the Prophets were the Servants of This God he Served with a perfect Heart and with a willing Mind his Conscience did bear him witness that his very Soul was engaged in the Lords Work and that he was very well pleased both with his Master and with that business which his Master had Employed him in and they were not his own things but the things of his Lord which were sought by him And as a pure Conscience engages to the Service of God so to the living honestly Heb. 13. 18. We trust we have a good Conscience in all things willing to live honestly Where such a Conscience is that of the Apostle is heeded Rom. 13. 12 13. The night is far spent the day is at hand that is the present time which is compared to the night because most are asleep in it and much wickedness lies hid and is not yet disclosed the present time is far spent is almost come to an end and the day is at Hand that is the day of Judgement when all secrets will be brought to Light Let us therefore cast off the works of Darkness and let us put on the Armour of Light let us walk honestly as in the day not in Rioting and Drunkenness not in Chambering and Wantonness not in strife and Envying and make no Provision for the Flesh to fulfil the Lusts thereof 6. VVhere Conscience is pure a greater measure of Holiness is aspired unto and endeavoured after Though sin does remain in a sanctified Heart yet does it not remain quietly Conscience deals hardly with it as Sarah did with Hagar Abrahams Egyptian Concubine and is not satisfied till 't is turned out of doors though Grace is incompleat yet compleatness is desired the promises of Sanctification are lookt upon as very great and precious and they are pleaded that the Divine Nature may more and more be partaken of by them the Corruption that is in the world through lust more fully escaped A pure Conscience will not suffer us to rest in that Grace which is already attained but causes us to presse towards the mark and to cleanse our selves from all filthiness both of the Flesh and Spirit perfecting Holiness in the fear of God 2 Cor. 7. 1. But now it is to be inquired How Conscience may be made thus pure unto which I answer 1. The Word of God is like a fire to purifie Jer. 23. 29. Is not my Word like Fire saith the Lord and like an Hammer that breaketh the Rock in pieces the word is compared to an Hammer because as the hammer does
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
the Spirit is Spirit There is not only a combat between Conscience and the Flesh in sincere Believers but there is a Combat in their very Hearts and Wills Lusting or Desiring is an act of the Will now because 't is said the Spirit Lusteth against the Flesh 't is a sign the Heart is weary of it The Will would fain have the Flesh and the Affections of it crucified Peace of Conscience cannot be where sin is liked and cherished When Satan does object against a Believer the remainders of corruption Conscience has this to plead and reply that these reliques of the old man are a very Body of Death which Believers sigh and groan to be delivered from Rom. 7. 24. O wretched man that I am who shall deliver me from the Body of this Death But here it may be asked how may this true peace of Conscience he attained I shall say something at present though afterward I shall have occasion to speak to this matter 1. Would you have peace of Conscience be humbled more deeply and grieve more heartily because of sin The Apostle does not only say be afflicted but mourn but weep let your laughter be turned to mourning and your joy to heavinesse Jam. 4. 9. He uses several words importing the same thing to shew that 't is not a slight sorrow which sin calls for nor a little humiliation which will usher in peace Our Lord calls the mourners blessed for they shall be Comforted and the Prophet tells us that the high and lofty one that inhabits Eternity will dwell with them that are of an humble Spirit and to this end that they may be Comforted to revive the Spirit of the humble and to revive the Heart of the Contrite Ones Oh reflect upon your selves call to remembrance how much evil and how little good has been done by you all your days those evils which have been done how have they been aggravated that good that has been done how has it been lessened by your manner of doing it look so long on sin till you find your Hearts break and melt till you are utterly displeased with your selves This is the way to have a kind look and a good Word from God When Ephraim repented did smite upon his Thigh to shew that sin was matter both of his sorrow and indignation when he was ashamed and confounded in himself What does the the Lord say Is Ephraim My dear Son is he a pleasant Child for since I spake against him I do earnestly remember him still therefore my Bowels are troubled for him and I will surely have Mercy on him saith the Lord Jer. 31. 19. 20. 2. If you would have true Peace of Conscience acquaint your selves better with the Gospel The Gospel is called the Gospel of Peace the Word of Reconciliation Christ is called the Prince of Peace and the Father The God of Love and Peace and Ministers are stiled the Ambassadors of Peace that Preach glad tidings of good things Though upon Mount Sinai there be nothing but blackness and Darkness and Tempest though the Law does bind the sinner under the Curse and cause the Heart to quake and tremble yet upon Mount Sion we may behold Jesus the Mediator of the new Covenant and that Blood of sprinking which speaketh better things than that of Abel Heb. 12. 24. In the Gospel Christ is set forth as a propitiation and through him God is ready to forgive and Plenteous in Mercy and Redemption Here 's good news indeed to see all things thus prepared towards an union and agreement and all that is required of transgressors is that they should expect peace no other way but by Christ Jesus and that they should consent to rebell no more Now when the Conscience observes that Christ is alone relyed on for reconciliation and nothing else is trusted in and that the Heart is grieved at its Rebellions and now is willing to yield it self to God Peace hereupon follows 3. Be not strangers unto that duty of self-Examination The reason why sinners are not troubled is because they do not know themselves nor the danger of that Estate in which they are and the reason why Saints have not Peace is because they are not so well acquainted with themselves as they should be they do not so well understand what an happy change the Lord has wrought both relative and real both in their condition and in their Heart and Spirits What delving and digging and turning up the bowels of the Earth to find out Silver and Gold And surely 't is worth our while to ransack and search our selves throughly if that we may find what is much more precious then Gold that perishes The Apostles command is express Examine your selves prove your own selves and the end wherefore they were thus to examine and prove was that they might know themselves whether they were in the Faith whether Christ were in them yea or no 2 Cor. 13. 5. And while you are thus upon trial of your selves since a mistake may undo you for ever cry that the Lord who knowes you would teach you to know your selves and that you may think of your selves as he does 4. Plead the Promises of strengthning Grace For the more strong you are in Grace the more evident the Truth of it will be The Lord has promised you shall grow up as Calves of the stall and that you shall thrive as Willowes by the water-courses The Righteous shall flourish like a Palm-tree and grow like a Caedar in Lebanon those that are Planted in the House of the Lord shall flourish in the Courts of our God Psal 92. 12 13. and all this to shew that the Lord is upright and there is no Vnrighteousness in him v. 15. So that these Promises may with confidence be pleaded and God will not be backward to fulfil them The more Grace you have the more 't will be exercised and the more 't is exercised the more plainly you will be able to discern it and consequently have the greater Peace and Comfort in it Those that have little Grace and are full of doubts should strive after so much Grace as to be past doubt 5. Love the Commands of God and do them If once your Hearts are pleased with the Laws of God 't is a sign that you are indeed in Covenant and that the Lord has put his Laws in your minds and writen them in your Hearts and has been Merciful to your Vnrighteousness Hearken to the Psalmist Great Peace have they that Love thy Law Psal 119. 165. Love of the Law will make us carefull to keep it and this is the way to have the Lord manifest himself to us as he does not manifest himself to the World Joh 14. 21. He that hath my Commandements and keepeth them he it is that loveth me and he that Loveth me shall be loved of my Father and I will Love him and will manifest my self to him and v. 23. If a man Love me he
will keep my Word and my Father will love him and we will come to him and make our abode with him The manner of the Father and Sons making their abode in us we are not so well able to apprehend but the effects of this in-dwelling are more evident and Peace is one of those effects Abound in Obedience and the work of God for that 's the truest Peace where there are most of Fruits of Righteousness Isaiah 48. 18. Oh that thou hadst harkened to my Commandements then had thy Peace been as a River and thy Righteousnesse as the Waves of the Sea 6. Be sure that you connive not at any known sin For this will be sure to hinder Peace I am afraid that in most doubting I dare not say in all and complaining Souls that there are some lusts or other that they deal gently with and these Absaloms do disturb their Peace They indulge to their passions inordinate Affections Pride Sensuality Covetousness and 't is no marvel that they are strangers to peace 'T is not more natural for Water to extinguish Fire than for allowed sin to hinder peace of Conscience It exceedingly grieves the Spirit of the Lord from whom peace flows and he will suspend his influences and will neither quicken nor comfort if himself be quenched and grieved Had Sampson peace in the lap of Delilah or Herod peace in the embraces of Herodias such things may please the flesh but they wound the Spirit and are a trouble to the Conscience If you set up idols in your hearts and the stumbling block of your iniquity before your face God will answer you accordingly and no peace will he speak till you repent and turn from your idols and turn away your faces from all your abominations Ezek. 14. 3 4 5 6. 7. Begg earnestly to be sealed by the spirit unto the day of Redemption The Apostle tells the Ephesians that after they Believed they were sealed with the holy spirit of Promise which is the earnest of our Inheritance Chap. 1. 13 14. This sealing of the Spirit as it does imply Sanctification and setting us apart for God from profane uses so also an intimation that we are Sanctified in Order to our being fitted for an incorruptible and undefiled Inheritance As 't is the Spirit which does convince the World of sin so 't is he who does convince the Saints that they have Grace and Righteousness O therefore pray that this Comforter may come and abide in you for ever for though you have the Privy Seal really upon you of Gods foreknowledge and Election though you have the Seals of the Covenant administred nay though you are Sealed with the Image of God in effectual Calling and Regeneration yet till this Sealing Spirit does make it Evident you will not have Peace Thus of that seventh Particular The goodness of Conscience lies in the Calmness and Peace of it 8. The goodness of Conscience lies in this That 't is void of Offence The Apostle does profess that herein he did Exercise himself to have a Conscience void of Offence both towards God and also towards Man Acts 24. 16. A good Conscience has Respect unto both Tables of the Law Godliness and Honesty are both Commanded that is a regard to God and to our Neighbour (n) Phlieg asque miserrimus omnes Admonet magnâ testatur voce per umbras Discite justitiam moniti non temnere Divos Virgil. Aeneid 6. A good Conscience takes Notice what the Lord chiefly calls for namely our Reverence our Faith our Love our Delight and is not satisfied with any External Acts of Worship unless these Internal and more acceptable pieces of Service are given to him 'T is careful also that our Duty towards Man be performed because the Commands which enjoyn this have the stamp of Gods Authority upon them and we cannot sin against our Brother but we sin against the Lord in whose Image Man is made and who has Commanded us to Love our Neighbour as our selves A good Conscience will not suffer any to be careless of those Duties of Mercy and Righteousness towards Men because God is so strict as to those that he will permit the external Acts of his own Service to be omitted rather than Mercy should not be shewn Go ye and learn that says Christ I will have Mercy and not Sacrifice That is Mercy rather than Sacrifice q. d. If Sacrifice cannot be Offered but Mercy must be Neglected let me be without Sacrifice rather than thy Brother that needs it be without Mercy Two things are here to be Observed A good Conscience is void of Offence in that it will neither give Offence nor take it 1. A good Conscience is afraid of giving Offence What is the Work of Satan 'T is to Offend God as much as he is able and to be putting stumbling-blocks before Men that hereby they may fall into sin Now surely Satan is in no wise to be imitated A scandalous Life and a good Conscience cannot stand together How express and full is that Command 1 Cor. 10. 32 Give no Offence neither to the Jews nor to the Gentiles nor to the Church of God Those that are within are not to be Offended lest they be grieved and discouraged Those that are without are not to be offended lest they be confirmed in their prejudices against Religion and hardned in their wickedness Therefore we are to walk circumspectly to Act as upon a Theatre where many Eyes behold us and all to this end That we may be blameless and harmless the Sons of God without Rebuke in the midst of a crooked and perverse Nation among whom we are to shine as Lights in the World Psal 2. 15. 2. A good Conscience will take no Offence that is not at God not at Christ not at Religion whatever it sees done by Men or whatever it beholds come to pass by the Providence of the Lord. A good Conscience likes not Religion the worse though there be never so many Hypocrites for all the Men in the World cannot so much inveigh against Hypocrites as Christ does speak against and threaten them It likes not Truth the worse though never so many are led away with the Error of the wicked though so many were turned Arrians yet Athanasius stood up for the God-head of our Lord Jesus A good Conscience likes not Christ the worse though never so many Apostatize nor Holiness the worse though every where spoken against nor Christianity the worse because of the Cross and Persecution But here two Questions are to be resolved how taking and how giving offence may be prevented Would you take no Offence 1. Labour after a greater measure of Vnderstanding those that are in the dark or whose Eyes are dim are more apt to stumble A clearly enlightned Conscience will weigh things well and will easily perceive how unreasonable 't is to take offenc at Religion for the miscarriages of Professors which Religion does so much condemn and
no enjoying of God at all Where there is no true Holiness sinners are without God in the World they spend their Mony for that which is not Bread and their labour for that which satisfies not Isa 55. 2. They only have recourse to broken Cisterns that can hold no water but they neglect and by their iniquities are kept at a distance from the Fountain of living Waters Thus that which is the Hell of Hell they undergo on Earth and yet such is their stupidness they are little if at all concerned 2. Without a good Conscience no service that we perform can be acceptable A bad Conscience is like the dead Flie in the Apothecaries Oyntment that spoils the whole This was it that made the Lord to speak thus to Israel of old Isa 1. 11 12 13. To what purpose is the multitude of your sacrifices unto me I am full of Burnt-Offerings and the fat of fed Beasts and I delight not in the Blood of Bullocks or of Lambs or of He-Goats When ye come to appear before me who hath required at your hands to tread my Courts Bring no more vain Oblations incense is an Abomination to me the Sabbaths and calling of Assemblies I cannot away with it is Iniquity even the solemn meeting When ye spread forth your hands I will hide mine Eyes from you yea when you make many Prayers I will not Hear And the reason of all this was because their Consciences were defiled with Blood with injustice with unmercifulness with oppression Thus also Isa 66. 3. because their Consciences were defiled by chusing their own way and their souls delighted in their abominations the Lord says He that kills an Oxe is as if he slew a man he that sacrifices a Lamb is as if he cut off a Dogs neck he that offers an Oblation as if he offered Swines Blood he that burneth Incense as if he blessed an Idol Two things are absolutely necessary unto the acceptation of our services one is the Mediation of our Lord Jesus and therefore our sacrifices though never so spiritual are said to be acceptable through Jesus Christ 1 Pet. 2. 5. and the other the cleansing of Conscience from all known and allowed sin for iniquity will separate between us and our God and make him hide his face from us 3. Without a good Conscience there can be no quiet or Peace but will prove exceedingly to our prejudice (p) Malâ tranquillâ conscientiâ sicut nihil pejus ita nihil iâ—foelicius haec est illa quae nec Deum timet nec hominem reveretur Bern. De Conscien cap. 3. pag. 1109. The mirth of distracted and phrantick persons makes us ready to weep because we know how little reason there is for it and thus unreasonable is security and peace where there is an evil Conscience Sin is such a Master as none of its Servants have cause to be very jocund When Death and Hell which is the wages of sin is paid then I am sure 't will be sad day with sinners and all their jollity will be turned into the height of anguish and tribulation Art thou without a good Conscience and yet art quiet thy quietness is thy Disease As there is a Natural Lethargy whereby Bodies sleep unto natural Death so there is a Spiritual Lethargy whereby Souls sleep unto Eternal Death and they wake not till the sight of an angry God upon the Judgment-seat and the feeling of the unquenchable flames of Hell awake them He had a bad Conscience that said Soul take thine ease and so had he that fared sumptuously every day but their ease did them harm and was a means to bring them unto these torments where no ease is to be looked for Ah woe unto sinners that are at ease the ease of the simple does slay them and the prosperity of Fools destroyes them Prov. 1. 32. 4. Without a good Conscience 't is impossible that we should be truly good our selves If Conscience be bad all things else within us are likely to be a great deal worse If this which should restrain from sin connive at sin how will iniquity abound if this which should be urging unto duty does not it self do its Duty how will duty be cast off there will quickly be a saying unto God depart from us for we desire not the knowledge of thy wayes what is the Almighty that we should serve him Job 21. 14 15. To say that a man has no Conscience is as much as to say that a man has no goodness When a sinner is indeed turned unto God one of the first things that is wrought upon in him is his Conscience and the more Holy he is still his Conscience does become more Pure and wakeful and tender When a sinner that is almost perswaded to be a Christian falls back again and becomes as vile nay viler than ever his Conscience rings him many a sad peal to prevent his relapse and 't is sometimes a great while before his Conscience can be charmed But if once this is laid into a Dead sleep the lusts of the Heart will grow impetuous and strong the affections will be vile and at length there may be a running out to all excesse of Riot in the Conversation Certainly if Conscience be bad the whole man is defiled if Conscience does exercise no Authority for God sinners will fulfill the desires of the Flesh and of the Mind and will walk according to the course of this World according to the Prince of the Power of the Air the Spirit which worketh in the Children of Disobedience 5. Without a good Conscience as nothing is good in us so nothing is good or pure to us The Apostlet ells us that unto the pure all things are pure but to them whose Minds Consciences are defiled there is nothing pure Tit. 1. 15. A bad Conscience defiles every thing A man that is Conscious to himself of loved and regining sin whatever Creatures he uses he abuses his Food his Estate his Health his Strength are all impure to him because his Corruptions are served with all these his blessings are turned into Curses because he makes a sinful and Cursed use of them Nay not only things secular but also things sacred even the Ordinances of God are prophaned and polluted by an evil Conscience Prayer is turned into an Abomination and the Lord calls it Howling Hos 7. 14. They have not cryed unto me with their Hearts when they howled upon their beds The word becomes a savour of Death unto Death the Eyes being shut and the Ears closed and the Heart being more hardened under it Receiving the Lords Supper is turned into a being guilty of the Body blood of the Lord and Eating and Drinking Damnation to our selves 1 Cor. 11. Thus a bad Conscience which suffers sin to rule without any considerable disturbance spoyls all we do turns good into Evil and the better things are in themselves makes them so much the worse to us
(q) As dirty hands foul all they touch And those things most which are most pure and fine So our clay-hearts ev'n when we crouch To sing thy praises make them less divine Yet either this Or none thy portion is Herb. Misery p. 93. 6. Till Conscience be good how extreamly dangerous is our Estate We are the Children of Wrath the Sons of Death Condemned already not sure to be a day or hour out of that place of Torment where the Worm does not dye and the Fire none can quench When the Lord speaks to the Ungodly his mouth is full of threatnings his words are woes and curses and not one syllable of Encouragement or hope does he give them as long as they are resolved to continue in their wickedness Indeed if they are willing to have their Consciences and Conversations cleansed then he declares himself inclined to Mercy and to make them white as Wool or Snow though before red like Scarlet or like Crimson Isa 1. 16. 18. But as long as Conscience is secure and the sinner is resolved and obstinate alas God is angry with him every day the Vial is continually filling fuller and more wrath is treasured up against the day of wrath If the sinner turn not the Lord hath whet his Sword he hath bent his Bow and made it ready and who knows how soon the Arrow may be shot that may dispatch the sinner in the twinkling of an Eye and both kill and damn together 7. If Conscience be not good how great and intolerable may be the torture of it when it is awakened Solomon tells us That the Spirit of a Man may sustain his Infirmities but a wounded Spirit who can bear These wounds are made by sin as the Meritorious caus e and by the hand of God himself as an Holy Righteous Dreadful Sin-revenging Majesty The buffetings of Satan indeed are sometimes very troublesome and terrible but what are the buffetings of a Creature if compared with the blows and wounds of Him that is Almighty When God shall say to a sinful soul Behold I am against thee Ezek. 5. 8. When God shall run upon a Transgressor as a Giant and break him with breach upon breach surely his hands will not be strong his heart will not be able to endure 'T was a saying of Luther (q) Animus malè sibi conscius potiùs in mille rerum formas verteretur ac citiùs per saxa per ignes per ahaeneos montes denique ad Diabolum ipsum ferretur quam ad Deum accederet Luther Tom. 1. In Genes c. 43. That an evil Conscience being indeed wounded had rather be turned into a thousand forms had rather venture upon Rocks and Flames Mountains of brass nay upon the Devil himself than have to do with God The Design of which passage is to shew how terrible the Lord is unto a guilty and enraged Conscience Such are said to be Drunken but not with Wine unless it be the Wine of Astonishment and they are compared to a wild Bull in a Net being full of the Fury of the Lord and the Rebuke of God Isa 50. 20 21. If you look into Scripture you may find the Saints themselves complaining of these wounds in their Consciences Listen to Job Chap. 6. 2 3 4. O that my grief were throughly weighed and my Calamity laid in the Balances together For now it would be heavier thâ—â— the sand of the Sea therefore my words are swallowed up for the Arrows of the Almighty are within me the Poyson whereof drinketh up my spirit the terrors of God do set themselves in array against me The Psalmist speaks to the same purpose Psal 88. 14 15 16. Lord why castest thou off my soul why hidest thou thy Face from me I am Afflicted and ready to die from my youth up while I suffer thy terrors I am distracted thy fierce wrath goeth over me thy terrors have cut me off And if Saints have drank so deep of this Cup of Trembling oh how bitter may it be to sinners (r) Est intus animi vigor Arce conditus abditâ Haec venena potentius Detrahunt hominem sibi Dira quae penitus meant Nec nocentia corpori Mentis vulnere saeviunt Boetius l. 4. Met. 3. pag. mihi 122. As therefore you would avoid the Lords contending with you which will make your spirits fail before him it should be your care to have a good Conscience 8. A good Conscience as it will make those that have it to be better and better themselves so it will render them exceedingly beneficial and make them blessings unto others A good Conscience like Rebecca of old is weary of the Daughters of Heth and is not satisfied unless the Flesh be like the house of Saul growing weaker and weaker and the Spirit be like the house of David growing stronger and stronger Conscience puts the Saints upon following on to know the Lord and following harder after him and though the least Grace deserve Infinite and Eternal thanks and Conscience urges unto praise yet withall it adds that the highest measures of Holiness are not to be rested in but still there must be a growing up into Christ in all things untill we arrive unto a perfect stature in his Kingdom A good Conscience will also make us publick Blessings unto others (s) Vir bonus est commune bonum It considers we are not Born or New-born onely for our selves It will make us beneficial to the Church and to the World 1. To the Church If there were more of Conscience it would hinder Animosities Contentions Divisions Declinings the decay of Love and of the Power of Godliness Conscience is for Peace and Unity and for walking as Saints and Brethren Mens Passions and Interests put them upon those courses that tend to Dividing and Destroying the Church of Christ 2. To the World A good Conscience will make us to put on Bowels and to compassionate Mankind 't will hinder us from Offending them and hardening them against Religion 't will make us pray for and endeavour the gaining and saving of them It will cause our Light so to shine before Men that they seeing our good Works may Glorifie our Father which is in Heaven and at length they may be brought to desire to become themselves of the Number of his Children I have done with the Reasons of the Doctrine I come now to the Application VSE 1. Shall be of Reproof If it should be the care of all to have a good Conscience alas whose heart may not smite him who has not Reason to acknowledge that a sharp Reproof is but justly due Conscience in these last and worst days seems to have left the Earth and truly till there are better Consciences there may not be better days or if there should be better times they would but prove a Judgment For if Mens Hearts are stupid under Adversity Prosperity is not likely to awaken them The Lord looks down from Heaven
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.
which he thought so good had such bad success and he found himself vanquished by Antonius he Repented of his Vertue and cryed out O Vertue I Served thee as a real thing but thou art onely an empty Name c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Te colui Virtus ut rem ast tu nomen it ane â—s But be you more fixed and better settled and whatever you lose keep a good Conscience And that you may do thus follow these Directions 1. Vigorously maintain the Combat against Corruption Onely sin can harm the Conscience and therefore strive against it Abstain from Fleshly Lusts for these War against your Souls 1 Pet. 2. 11. Have a special Eye to in dwelling sin for that 's a worse Enemy by far than Satan set upon the work of Mortification in good earnest hide the Word in your hearts that it may Antidote you against sin Derive Vertue from Christ Crucified to Crucifie the Flesh with the Affections and Lusts of it and call in the aid of the Spirit against the deeds of the Body Conscience will be kept in greater purity and Peace the weaker sin is and the more it is an underling 2. Sit loose from the World If Galeacius Caracciolus had loved his Honour and great Estate in Italy he would not have kept his Conscience undefiled from Rome's pollutions The Apostle Paul whose Conscience was good professes that he Gloried in the Cross of Jesus Christ by whom the World was Crucified to him and he unto the World Gal. 6. 14. He looked upon the VVorld as a grand Imposter he saw no Form nor Comeliness in it that he should desire it nay he perceived how sin had brought a Curse upon it no wonder if he slighted it You cannot Serve God and Mammon You must cast the VVorld out of your Affections presently and consent to let it go out of your Possession too when called to part withit if you would keep a good Conscience 3. Study the Vanity of Men and be not afraid of them The fear of Man bringeth a Snare says Solomon Fear of the Papists made Spira wound his Conscience and brought him into a fearful Case Cease ye therefore from Man whose breath is in his Nostrils for wherein is he to be accounted of Isa 2. ult Be not afraid of the terror of your adversaries neither be troubled but Sanctifie the Lord of Hosts in your hearts let him be your fear and let him be your dread if you would secure your Consciences 4. Pray much to be upheld Commit the keeping of your Souls unto God in well doing for he is Faithful Beg that he would never leave you nor forsake you but keep you by his Mighty Power unto Salvation It is not in vain to seek unto him for he is of Power to establish you Rom. 16. 25. He is able to keep you from falling and to present you faultless before the Presence of his Glory with exceeding Joy Jude 24. 5. Hold fast Faith that you may keep a good Conscience firmly believe that Life and Immortality which is brought to light by the Gospel and then by patient continuance in well doing you will seek for it The Lord grant unto you the Spirit of wisdom and Revelation the eyes of your Understanding being enlightned that you may more thorowly and certainly know what is the hope of your Calling and what the Riches of the Glory of that Inheritance which is above this will be a strong inducement to keep Conscience and heart and Conversation and all clean that you may grow more and more meet for that Inheritance You see the way to keep a good Conscience which was the fourth word of Advice 5. You that have a good Conscience be not Acted onely by Conscience but let Love d constrain you also to Obedience 'T is said of Titus That he accepted the Exhortation but was more forward of his own accord 2 Cor. 8. 17. Heed your Consciences telling you of your Duty but let your hearts be forward b Qui legem dat amantibâ—s Major lex a mor est sibi Boetius of their own accord to perform your Duty The high mettal'd courser does not stand in need of whip or spur loosen the reins he will run swiftly because he does delight in running Oh let your hearts be enlarged by love to the Lord and delight in your duty and then you will run the wayes of his Commands and so running you will at length obtain the prize Thus have I handled at large the second Doctrine To have a good Conscience should be every one 's greatest care This is the point I principally intended to prosecute I shall be very brief in those which do remain Doct. 3. The third Doctrine is this A good Conscience will make men set themselves as before God continually I have lived says the Apostle in good Conscience before God Hark unto David Psal 119. 168. All my wayes are before thee and Psal 16. 8. I have the Lord alwayes before me Job speaks after the same manner chap. 31. 4. Doth not God see my wayes and count all my steps And Elijah speaking of the Lord of hosts adds before whom I stand 1 King 18. 15. These men had a great sense of God upon their Spirits so should we and a good Conscience will still be putting us in mind in whose presence we continually are In the handling of this Doctrine I shall first prove that we are alwaies before God Secondly how we are to look upon God when we set our selves before him Thirdly what it is thus to set our selves before God Fourthly why a good Conscience will make us to do thus And fifthly Apply In the first place I am to prove that we are alwaies before God There are several degrees of the presence of God the highest degree of all is his presence with Christs humane Nature a second degree is his presence with the Angels and triumphant Saints in his Kingdom and Glory by whom he is seen face to face a third degree is his presence vouchsafed unto his Saints Militant on Earth whereby they are quickned strengthned and abundantly incouraged But besides all this there is a general presence of God whereby he fills both Heaven and Earth so that nothing can be hid from him Jer. 23. 24. Can any bide himself in secret places that I shall not see him saith the Lord do not I fill Heaven and Earth saith the Lord Three things are here to be remarked 1. God is so every where present as that he perfectly knows what is in us and done by us He does possesse our very Reins searches our very hearts all the hidden things of darkness will one day be brought to light and the Counsels of mens hearts be made manifest 1 Cor. 4. 5. Though good works are done never so secretly God sees and will reward them openly though wicked works are done never so closely he sees and they shall be openly punished 2. God is so