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
qualitate depositi Sic sic in domo propriâ à propriâ familiâ habeo accusatores testes judices tortores Bernard Meditat. devot cap. 13. pag. mihi 1060. My sins I am not able to conceal because where ever I go my Conscience is continually with me and carries with it what I have put in it whether it be good or evil It keeps for me living it will restore to me dying what I have delivered to be kept by it If I do evil Conscience is present if I seem to do good and am lifted up with Pride Conscience is present It accompanies me all my Life long 't will follow me after Death and will be my inseparable either Glory or Confusion according to the Quality of what it has Observed in me Thus thus in my own House in my own Soul I have Accusers Witnesses Judges Tormentors if I dare to give way unto Iniquity 4. Though Conscience may seem to be quite banished and for the present does no more its Office than if there were no such thing yet this Exiled and Banished thing will at last return or to speak more properly this Conscience that was imagined to be in a dead sleep or altogether careless will shew that it has been too much present with the guilty all along These six particulars are here to be Observed 1. Some great Affliction may awaken Conscience When the Widow with whom Elijah sojourned her Son fell sick and his sickness was so sore that there was no breath left in him her Conscience was exceedingly startled and she said to Elijah What have I to do with thee O thou Man of God art thou come unto me to call my sin to remembrance and to slay my Son 1 Kings 17. 17 18. The Locusts which were so very grievous that came over all the Land of Egypt extorted a Confession from Pharaoh's Conscience though his Heart was before hardned He called for Moses and Aaron in haste and said I have sinned against the Lord and against you now therefore forgive I pray thee my sin this once and intreat the Lord your God that he may take away from me this Death onely Exod. 10. 16 17. How does Affliction give new Eyes and make sin appear in other colours than before it seemed to have When the Body of a sinner is first struck with a Disease and the mind apprehends this Sickness may prove deadly and that now being Arrested the sinner must quickly appear before the Judgment-seat Ohthen what a commotion is there in the Soul and how fierce and clamourous is the Conscience which before was deeply silent 2. Conscience may awake after a fall into some scandalous sin When the long covered Hypocrisie is detected and the sly sinner which waxed worse and worse and yet was secure at length does commit some sin that the World crys shame on Oh then Conscience may joyn in with the VVorlds clamors (r) Non aurem solam percutit iracundia criminantis verùm etiam conscientiam mordet veritas criminis August l. 3. contra lit Petilian Tom. 7. and tell him that now his sin has found him out and that Heaven has revealed his iniquity and that because he has despised God he has been suffered to do that which has made himself to be lightly esteemed 3. Conscience may awake at the hearing of a powerful Sermon The messengers of the Lord are commanded to lift up their Voices like a Trumpet and the design is to startle Conscience and that sinners may be made sensible of and to know their Transgressions Isaiah 58. 1. God speaks thus to the Prophet Ezekiel chap. 6. 11. Smite with thine hand and stamp with thy foot and say Alas for all the evil abominations of the House of Israel These gestures this earnestness and crying out of abominations is used to affect the Hearts which before were stupid And truly the VVord of God has oftentimes taken impression even upon those whose Souls were more than ordinarily senseless The Apostles hearers were mockers and yet the VVord being set home they were prickt at the Heart and said Men and Brethren what shall we do Act. 2. 37. Now when the VVord does awaken the Conscience there is more ground to hope that God has a design to work a saving change and that the troubles of Spirit are but as it were the pangs which fore-run the new Birth 4. Conscience may awake when Death is within view I grant indeed that 't is too common for the ungodly to dy stupid and that there may be no bands in their death Psal 73. but yet experience shews that the approach of death does also fill many ungodly ones with horrour and amazement What made Balaam to cry out let me dye the death of the righteous and let my last end be like his Num. 23. 10. Surely he had pre-apprehensions how terrible a thing 't is for the ungodly to dye When nature is almost spent and the earthly Tabernacle is tottering and falling to the ground when Physicians are at a losse and friends stand by weeping and 't is whispered in the room Alas he cannot live many hours to an end Ah then Conscience may wake in terrible fright and the sinner may be confounded and as death comes with its sting so it may prove indeed the King of terrours 5. To be sure at judgment Conscience will be awaked thoroughly though sinners possibly may look death yet they cannot look the Judge in the face without being daunted He will strike terrour into the Hearts of those sinners that were most obstinate and unbelieving VVe read that at the great day the Books will be opened Rev. 20. 12. The Book of Scripture will be opened for by that every one must be judged The Word that I have spoken sayes Christ the same shall judge at the last day The book of Conscience will also be opened and what things are found written there will be taken notice of and must be answered for No Conscience at that day can be stupid The Heavens passing away with a great noise and the Elements melting with fervent heat and the Earth and the works therein being all in a flame every unjustified and unsanctified sinners Heart will smite him and as the Judge will condemn him so he will be condemned by his own Conscience Chrysostome (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Epist ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 advises every one to look into his own Conscience presently and to be strict in self-searching that he may not be condemned with the world for 't is a dreadful Tribunal which all must appear before and the trial of every one will be thorow and impartial 6. Conscience will be with the ungodly in Hell to all Eternity Could we go down indeed to the gates of Hell and have some discourse with the damned there and ask them concerning their Consciences they would answer that a great part of Hell lyes there and that they feel within
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
of his Righteous judgement and whatever punishments he does sentence the Sons of Men unto they will not be able to charge him with the least injustice Their own Consciences will acknowledge every crime that the Lord then shall lay to their charge and when they are thrown down into that Lake which burns with Fire and Brimstone Conscience will be ready to speak the same language which you read Rev. 16. 5. 7. Thou art Righteous O Lord which art and wast and shalt be because thou hast thus judged Even so Lord God Almighty True and Righteous are thy judgments (m) Si reus Conscientiâ suâ premitur silet actacitus expectat suam damnationem suo jam silentio damnatus Calv. in Epist ad Rom. c. 3. v. 19. God will be justified when he speaks and cleer when he judges and sinners Consciences will cleer him fully and will acknowledge that his wayes are equal but theirs have been unequal Every mouth will then be stopped and the guilty will have nothing to object against their Judges proceedings I come in the last place to the Application Vse 1. Shall be of information several weighty Truths may be inferred from this Doctrine 1. If there be a Conscience in Man learn from hence that there is a God There are many arguments to prove this great fundamental Truth the Creatures would never have had a Being unless God had given a Being to them (n) If ever there had been altogether nothing there never could have been any thing His works do abundantly declare both his Being and his Glory But if we look into our selves we shall find this Truth written plain upon our own souls VVe are as I said before so full of self-love that we should not at all regard our own knowledge of our misdoings if Conscience were not convinced of the Godhead whose judgement we cannot possibly escape The Psalmist indeed tells us that the fool hath said in his Heart there is no God Psal 14. 1. but in this he rather speaks what his wishesare than what he is really perswaded of For it has been observed concerning those who have been most Atheistical that Conscience has prickt and terrified them sometimes and the dread of God has when they have heard it Thunder or have been in some great calamity returned upon them 2. If there be a Conscience in Man learn that God is omniscient If the Lord did confine himself to Heaven and there enjoying his own blessednesse did not at all take notice what is done here below we should sin securely and not be troubled that we have a Conscience perpetually observing us But therefore Consciences eye is regarded because God looks on as well as Conscience Our Hearts know much by us but God is greater then our Hearts and knowes all things Can any hide himself in secret places that I shall not see him saith the Lord do not I fill Heaven and Earth saith the Lord surely it concerns us to walk circumspectly and exactly since there is not any Creature that is not manifest in his sight but all things are open and naked unto the eyes of that God with whom we have to do Heb. 4. 13. 3. If there be a Conscience in Man learn that God is Holy and Righteous Therefore Conscience speaks so much against sin and reproaches after the commission of it because 't is contrary to Gods holy Nature and his Justice has a sword to be revenged upon the sinner Secure Transgressors are apt to imagine God altogether such an One as themselves but Conscience when it awakes tells them that this imagination is groundless that he is Glorious in Holiness that he is not a God who hath pleasure in wickedness neither shall evil dwell with him the foolish shall not stand in his sight he hateth all the workers of iniquity Psal 5. 4 5. 4. If there be a Conscience in Man learn that God is Great and Mighty and that 't is a fearful thing to fall into his hands 'T is the consideration of his irresistible strength and the power of his Anger which puts Conscience into such horrour after the commission of VVickedness Heark what the Prophet speaks Nah. 1. 5 6. The Mountains quake at him and the Hills melt and the Earth is burnt at his presence yea the World and all that dwell therein who can stand before his indignation and who can abide in the fiercenesse of his anger his fury is poured out like fire and the Rocks are thrown down by him The impressions of this anger must needs be terrible therefore Conscience causes such perplexity therefore the wounds of the Spirit are so intolerable because 't is the hand of a great angry God that makes these wounds 5. If there be a Conscience in Man learn that God is a rewarder of them that diligently seek him Heb. 11. 6. this is the ground and foundation that Conscience has to shew for that encouragement which it gives unto well-doing Conscience could not set Cursing and Death before us if God were not righteous and just neither could it set Blessing and Life before us if he were not good and gracious 'T is well for us that there is Mercy and forgiveness with the Lord and that with him there is plenteous Redemption else no Conscience could have any peace but every sinner unless strangely stupid would be overwhelmed with trouble and sorrow 6. If there be a Conscience in man learn from hence the Immortality of the Soul (o) Morte carent animae semper que priore relictâ Sede novis domibus habitant vivunt que receptae Ovid Metam l. 15. Beasts who dye for good and all and whose all dies together have no Conscience to disquiet them Man has a Conscience therefore his Soul dies not 'T is evident by the light of Nature that the Soul is immortal Many of the Heathens dreaded sin upon this account lest their Souls after death should be punisht for it But in the Scripture this Truth is evidently delivered Christ says Man cannot kill the Soul though he can kill the Body Mat. 10. 28. But if the soul did dye or sleep with the Body then Man would be able to do the one as well as the other nay he could not kill the Body but he must needs kill the Soul at the same time Besides the Apostle sayes we are willing rather to be absent from the Body and to be present with the Lord 2 Cor. 5. 8. Now what of Paul but his Soul could be absent from his body and present with the Lord The Soul then is certainly immortal How many awakened Consciences upon death-beds have dreaded the Souls immediate punishment how many Saints upon death-beds have been ravished with the assured hopes of their Souls being presently with Christ upon their dissolution 7. If there be a Conscience in a Man learn The certainty of a judgement to come The comming of the Lord to judgment Conscience is frequently bringing to our
to sin We have often heard him profess that if 〈◊〉 the one hand he should see the horrour of sin and on the other the pains of Hell and must necessarily be plunged into one of the two he would chuse Hell rather than sin Another thing also which may seem no less wonderful he was wont to say He had rather be in Hell being innocent and free from sin than being defiled and polluted possess the Kingdom of Heaven This tenderness of others may make us wonder at our selves and if seriously considered might be a means to prevent our making so bold with sin any more 't is not good in dally with Divine wrath nor to play with Hell fire 5. That Conscience may be tender avoid every thing that is of a stupifying Nature Whatever does defile â— (h) Nihil in mundo quantum peccare timebat Saepe illum 〈◊〉 veritatis testimonio profitentem audivimus Quod si hinc peccâ—â—â— horrorem hinc inferni dolorem corpor aliter cerneret necessaâ—â— uni eorum immergi deberet priùs infernum quà m peccatum aâ—â—â—teret Aliud quoque non minus for san aliquibus mirum dicereâ— lebat viz. malle se puram à peccato innocentem gehennam â—â—bere quà m peccati sorde pollutum coelorum regna tenere De â—â— Ansel l. 2. in Oper. Anselm apt to harden Sins against knowledge that are committed presumptuously how do they waste the Conscience when Satan can draw us to these he gives us such a blow as stuns us David after his folly with Bathsheba how stupid was he after he had defiled the Wife how strangely did he carry it towards Vriah the Husband And thus stupid he does continue till Nathan the Prophet is sent to startle him One would have thought that assoon as ever the Prophet proposed the parable of the Ew-lamb that Davids Conscience should have made application but it was so stupid that it did not till Nathan deals plainly with him for his sin and his ingratitude Oh let every one cry out Keep back thy Servant from presumptuous sins let not them have Dominion over me Psal 19. 13. 6. That Conscience may be tender Remember how smarting sin has been to others See how it has put others upon the wrack that you may grow wise by their harms What made Pashur to have his name changed to Magormissabib but because sin made him a terrour to himself and to all that were round about him 'T was sin brought Cain to such a condition that he cryed out my punishment is greater than I can bear Gen. 4. 13. Nay how have the Saints themselves been wounded by Sin and groaned under the burden of it My sore ran in the Night sayes the Psalmist my Soul refused to be comforted I remembred God and was troubled I complained and my Spirit was overwhelmed Selah Psal 77. 2 3. So Psal 88. 7. Thy wrath lieth hard upon me and thou hast afflicted me with all thy Waves Hark how the Prophet Jeremiah cryes out in the Name of the Church I am the man that hath seen affliction by the Rod of his wrath he hath brought me into darkness be turneth his hand against me all the day he hath hedged me about that I cannot get out he hath made my chain heavy also when I cry and shoâ—â— he shutteth out my Prayer He was unto me as a bear lying in wait as a Lyon in secret places he hath filled me with bitterness he hath made me drunken with Worm-wood Oh let Conscience think of this darkness and chaine and gall and VVormwood which are the dismal effects of sin and so be afraid of it 7. That Conscience may be tender Let Death and Judgement be still within view I am perswaded that was one reason why wickedness and security was so great in the old VVorld because it being ordinary for men to live seven or eight or nine hundred years they did banish the thoughts of their latter end but be you wise to consider it The Apostle Paul professes concerning himself I dye daily 1 Cor. 15. 31. that is he did not only dye more to sin and to the World every day but he continually lookt upon himself as mortal and at no time did he grow secure as if he were out of the reach of Death It argued some tenderness in the Consciences of the (*) Herodot l. â— Egyptians of old whose custom it was at the end of their Banquets to bring in the Image of a dead carcass made of Wood and to carry it about unto the guests and to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look unto this when thou aâ—â— Feasting for after thou art Dead thou shalt be like it 〈◊〉 the Lord did but teach you and teach you he would 〈◊〉 you were desirous to learn that holy Arithmetidâ— whereby you might be able to number your days aright you would apply your Hearts unto Wisdome Psal 90. 12. Death would have a mighty influence upon your Consciences especially if that which follows after judgement were believingly considered Conscience would stop thee when about to sin if it ask thee and thou dost think of these two questions seriously If I sin when I come to dye will it not be matter of trouble to me When I am judged how shall I answer for it many Consciences awake at Death all must needs awake at Judgment the Meditation of Death and Judgment would help much to awake them immediately 8. That Conscience may be tender meditate much upon Eternity Our Thoughts may endeavour to reach Eternity but they are quickly swallowed up and lost in the vastness of it Eternity is the word of all others that has an awakening sound VVhat is not to be done and suffered for the obtaining of Eternal Joyes How weak should all arguments be to perswade us to that which will bring us to ETERNAL Woes O Conscience get this word into thy Mouth and be alwayes ringing it in sinners Ears Eternity Eternity then thou thy self wilt be more tender and wilt also bear the greater sway O tell all that time is short and the fashion of this world passes away 1 Cor. 7. 29 30. and that 't is madness which nothing can be an Hyperbole to set forth when they may be happy for ever not to consent to their own happinesse and when they are warned to flee from Everlasting misery willfully to throw themselves into it Thus of that fourth particular the goodness of Conscience lies in the tenderness of it 5. The goodness of Conscience lies in its faithfulness in Witness-bearing As we are not to bear false Witness concerning our Neighbour so neither ought Conscience to bear false witness concerning our selves Conscience must not be like Fame Tà m ficti pravique tenax quà m nuncia veri Speaking more Ordinarily what is feigned than what is true God whose Officer Conscience is is a God of Truth and the Word which is given for its Direction is the Word of Truth and if that
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
destruction I would here propose these three things unto them whose Consciences are of so great a latitude 1. This largeness of Conscience argues great contempt of God and of his Will there is not a standing in aw of him and of his word His word is very strict his commands holy and requires that we should walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly and circumspectly this is to be wise to do otherwise is to discover the most dangerous folly Eph. 5. 15. What manner of persons sayes the Apostle ought ye to be in all holy Conversation and Godliness 2 Pet. 3. 11. But notwithstanding all this large consciences live at random as if preciseness were more ado than needs and as if the Lord did but jest in his Holy Precepts and those terrible threats which back them but they to their cost shall find and feel he is in good earnest 2. This largeness of Conscience is a shrewd sign that sinners are in the broad way They that can swallow camels 't is easier for a Camel to go through the eye of a needle than for them to enter into the Kingdom of Heaven The Scribes and Pharisees of old did omit the weightier matters of the Law Judgement Mercy and Faith But Christ does denounce a wo unto them Mat. 23. 23. Largeness of Conscience discovers a great carelessness of the soul and too great an indifferency what becomes of it for ever And what souls are likely to miscarry if such be not We must work out our Salvation with fear and trembling if we will be saved 3. The larger Conscience is and the more is swalowed at present the greater hereafter will the account be We are all Stewards which must shortly give an account of our stewardship and though a◠present some like the steward in the Gospel many take their Bills and write Fourscore or Fifty for an Hundred Yet our Lord who will call us to an Account will be exact in reckoning and cannot be deceived by us His judgement is according to Truth Rom. 2. 2. And oh how many things will he condemn at the last day which sinners defend at present 'T will be indeed a day of Light and Manifestation both of things and persons Many persons that went for Saints will then be unmasked and found Hypocrites and have their sad portion with the Hypocrites And many things that where counted no sins will be found great sins and the lighter they were made of the more heavy and damnable they will prove unto the sinner A large Conscience therefore take heed of Attend unto the Law and to the Testimony which does discover evil and be afraid of every evil way 3. They are to be reproved whose Consciences are at peace but that peace has no solid and good foundation The most of sinners in the world have this false peace in their own Spirits sometimes they are a little awakened but are quickly hushed asleep again by that evil One who does destroy souls by thousands and by millions by carnal security Transgressors when first they venture upon sin their Consciences recoyl upon them but by degrees they grow senselesse Custom in sin and Quiet in sin do go commonly together (t) Primùm quando homo peccat videtur ei importabile processu temporis grave videtur paulo post leve judicat cùm crebris ictibus verberetur vulnera non sentit verbera non attendit In brevi vero temporis spacio non solùm non sentit sed placet dulce fit quod amarum erat asperum vertitur in suave Ad extremum non potest avelli quia consuetudo vertitur in naturam quod priùs ad faciendum erat impossibile jam impossibile est ad continendum Bernard De Consc c. 3. pag. 1109. One of the Fathers does excellently describe how the ungodly arrive unto this false peace At first sayes he sin does seem intolerable afterwards onely heavy after that being frequently given way to and Conscience stunned by many wounds makes no great matter of them in process of time sin is not burthensome at all but pleasant at last 't is turned into a second nature and the sinner can no more be drawn from it than the Ethiopian can change his skin or the Leopard his spots Jer. 13. 23. Can the Ethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do evil A great many not onely Profane but Professors are concerned in this reproof and have no better than a false peace of Conscience Here therefore I am to shew what that peace of Conscience is which is false and also how unreasonable it is to give entertainment to it A false peace of Conscience I shall describe to you in these particulars 1. That peace of Conscience is false where Sin and Misery were never seen They who never perceived any harm in sin and wonder why the Lord in his word does speak so much against it and why his Ministers cannot let men quietly alone in the commission of it who never lookt so far as to behold that eternal death and destruction that is threatned to be brought upon the workers of iniquity these are at peace because they do not apprehend what reason they have to be troubled there is sufficient cause of grief and fear and horrour onely they want an eye to see it so as to be indeed affected There are some that are such fools as to make a mock of sin and count it a pastime to do wickedly These do no more understand what sin is nor the Hell which the Holy God has entail'd upon it than the mad-man understands what he does when he casts Fire-brands and Arrows and Death and saith am I not in sport Prov. 26. 18. Others though far from being indeed justified think they are righteous though sick after a deadly manner yet imagine they are whole and undervalue the great Physitian Both these sort of Persons have peace but 't is without ground for the former do grosly mistake sin and the later do as grosly mistake themselves 2. That peace of Conscience is false where the strong man armed keeps possession where Satan works and rules without resistance Our Lord sayes When the strong man armed keepeth his Palace his goods are in peace Luk. 11. 21. By the strong man we are to understand the Devil by his Palace we are to understand the sinners heart because as a King reigns and commands all especially in his Palace so the Devil bears sway in the hearts of the ungodly And a false peace and quiet is the great means whereby the Devils Rule and Government is upheld If you are careless and unconcerned whom you are led by 't is certain that the Devil leads you for none are led by the Spirit of God without great sollicitousness and fear of being misguided and strong cryes that they may be guided by his counsel unto his Kingdom and Glory Satan is
They see no evil in sin and they think the Lord sees none neither they love sin and they think God does not so much hate it or at least that he will connive at their wickedness Can there be a more gross mistake And how unreasonable is that Peace which is grounded upon such a mistake No secure Soul know God hates sin infinitely more than thou canst love it and though thou flatter thy self in thy own eyes for the present He will Reprove thee and set thy sins in Order before thee Oh now consider this ye that forget God lest he tear you in pieces and there be none to deliver All thy Blessing of thy self cannot make thee Blessed all thy promises to thy self are vain for thou canst not perform one of them But the Lord both can and will fulfill his threatnings and cause the curse denounced to overtake thee 2. As long as a false Peace does last Satan is unlikely to be cast out Awakened and troubled Souls are afraid of being under his Power and in time look after Deliverance but they that are secure will swallow his Baits and follow this Enemy as long as he Sails with the stream of Corrupted Nature and tempts them to that which their own wicked hearts delight in And is it not sad to be in possession and at the Command of so Cruel an Enemy A Believers Heart is the Temple of the Holy Spirit but the Heart of a wicked Man is the hole of the Old Serpent Oh the danger that such are in to be stung to death and destroyed every moment The Jews did boulster up themselves with this That they were Abraham's Seed and they were foolishly confident that God was their Father But Christ speaks plainly Ye are of your Father the Devil and the Lusts of your Father ye will do John 8. 44. The Devil is a Father to all presumptuous souls they do his Will and will be his Prey 3. This false Peace is very provoking and makes the breach between God and the Sinner still wider Barely to sin does not so much incense as to make Light of it and not to be troubled after sin has been committed The Apostle tells us that mens hardness and impenitency causes them to treasure up unto themselves wrath against the day of wrath and the Revelation of the Righteous Judgment of God Rom. 2. 5. If a Servant commit a fault and afterwards laugh in his Masters Face this is more insufferable than the fault it self Thou that canst forget God days without Number and yet art at Peace thou that canst neglect the Lord Jesus and his Benefits and yet art at peace that canst Live without the VVord and Prayer in secret and when thou prayest with others thy Heart is absent and yet art at peace Thou that canst be Intemperate Sensual Unclean Covetous Proud Slothful and yet art at peace Alas how much is God thine Enemy how bitterly dost thou provoke him unto Anger The lighter sin is made of the heavier 't will be sound and the weightier Gods indignation 4. This false Peace will be but short Job 20. 4 5. Knowest not thou this of Old since Man was placed upon the Earth that the Triumphing of the wicked is but short and the Joy of the Hypocrite but for a moment This false peace can last no longer than Life and Life is hasting to a Conclusion as the swift Ships unto the Haven and as the Eagle does unto the Prey How small is that satisfaction which the hungry man takes in a Dream of a Feast He Dreameth saith the Prophet and behold he eateth but he awaketh and his Soul is empty Isa 29. 8. Secure Souls do Dream that God is a Friend but when they awake they will find him an Enemy they Dream that they are whole but when they awake they will find that they are sick and if Hell wakes them they will find their case altogether Desperate and their Disease past Cure They Dream that they are Rich and increased with good things but when they awake they will perceive themselves empty and miserable False peace may fitly be compared to a Night-vision for as there is no real ground for it so 't is but of very short continuance 5. This false peace is threatned with sudden destruction Solomon tells us Prov. 29. 1. He that being often reproved hardneth his Neck shall suddenly be Destroyed and that without Remedy And the Apostle speaks to the same purpose 1 Thes 5. 3. When they shall say Peace and Safety then sudden Destruction cometh upon them as travel upon a Woman with Child and they shall not escape Have you never taken notice of a Man Labouring under the Falling-sickness He seems as well as any person in the VVorld eats as heartily walks as strongly as another but upon a sudden down he falls foams at Mouth beats his Breast and becomes a spectacle of great horror Sinners that have a false Peace look chearfully go up and down from day to day quietly as if no danger were near them but at length Death seizeth upon them and it seizeth on them suddenly for it finds them utterly unprepared and the first death is immediately followed by the second and if we could see them in Hell Ah how should we behold the Case altered How are they brought into Desolation as in a moment and utterly consumed with terror Psal 73. 19. All their vain hope is turned into a most tormenting despair all their false joy and peace is changed into inconceivable agonies and vexation of Spirit 6. This false peace of Conscience will very much heighten the Torment that shall follow As Heaven will be the Sweeter to Believers because of their foregoing Sorrows Sufferings and Temptations so Hell will be the more Bitter to the Ungodly because of their Confidence that they should scape it They that have a false peace do come many of them with an expectation to have the door of Heaven open to receive them Lord Lord open unto us as if they should say Lord Lord We are at the door and therefore let us have admission into thy Kingdom But when they find the door shut and shut for ever against them and instead of a place in Heaven they are thrown down into one of the hottest places in Hell Oh what weeping and wailing will be the consequent Death was the worse to the Amalekite that brought tidings of Sauls death to David because he expected a reward for his news 'T was more grievous to Agag to be hewed in pieces by Samuel before the Lord when he came forth delicately and said surely the Bitterness of Death is past So Hell will be the more intolerable unto them who fully reckoned upon it that they were secured from those burnings When a sinner that is in a false peace all his days is chased out of the world and beyond his expectation nay contrary to his expectation is turned into a flaming Hell We may conceive him thus speaking
of the Lord will still strive if he meet with nothing but resistance dost thou think that Mercy will still be offered if that Offer be nothing else but rejected Dost thou think that the day of Grace will still continue if it be eat and drunk and slept and play'd and sinn'd away Dost thou consider how easie 't is for God to destroy thee And if he does it he will ease himself of a Burthen For he is pressed with thy Iniquities as a Cart is pressed that is full of sheaves Amos 2. 13. Nay he threatens to do it which should make thee as secure as thou art horribly afraid concerning those Sinners that did refuse and rebell that did refuse to turn and did resolve to rebell Thus saith the Lord the Lord of Hosts the Mighty One of Israel Ah I will ease me of mine Adversaries and avenge me on my Enemies Isa 1. 24. 8. That Conscience may be awakened Behold and Know thy self To understand our selves is a great part of Wisdom to live and die Ignorant of our selves (c) Miser nimiùm Qui cunctis notus moritur Ignotus moritur sibi Seneca is not to see what 's our Happiness what 's our Misery till 't is too late to obtain the one to avoid the other How do the ungodly mistake every thing They mistake sin for they think it pleasant they mistake the World for they think 't will make them happy they mistake Satan for they think there is no harm in yielding to his Temptations they mistake the Lord for they think him an hard Master and his Commands grievous they mistake themselves for they think they are what they are not and that they are not what they are Look therefore into your selves Sinners and there are five things you should take notice of which may help very much to startle Conscience 1. Take Notice of your Guilt Ah how have your offences abounded You have Sinned alone you have Sinned in Company you have Sinned in every place in every Relation in every Capacity in every Employment nay you have Sinned in every Duty that you have performed unto God himself How should such Guilty Souls tremble We blame the stupidness of a Malefactor that is in Prison for several Crimes the least of which is enough to Hang him Oh blame thy self for being unconcerned at thy many thousands of Transgressions the least of which is enough to damn thee 2. Take Notice of thy weakness Art thou O Man a Match for God Hast thou an Arm like the Lord Or canst thou Thunder with a voice like him Canst thou deck thy self with Majesty and Excellency and array thy self with Glory and Beauty Canst thou cast abroad the Rage of thy Wrath and behold every one that is proud and abase him Job 40. 9 10 11. Poor VVorm thou dwellest in a House of Clay whose Foundation is in the dust thou art no more able to stand against God than dryed stubble before devouring flames or Chaff before the fiercest VVhirle-wind 3. Take Notice of thy Mortality How quickly may thy breath go forth and thou return to thy Earth and all thy thoughts perish Psal 146. 4. How soon maist thou be hid in the dust and thy face bound in secret Dost not thou Observe Men as great as young as rich as strong as thy self carried to their Graves VVhy should thy Conscience be secure as if thou wert sure to be out of the reach of Death for these several Years It does infinitely concern thee to awake to Righteousness presently and to work for God and for thy Soul while 't is day for the Night is coming is just at hand and there is no VVisdom nor working in the Grave whither thou art apace going 4. Take Notice of the Immortality of thy better part thy Precious Soul (d) T was a notable saying and observation of Hierocles upon Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is T is the wicked man that is unwilling his soul should be immortal Thy Body indeed must lie senseless in the Grave till the last day but thy Spirit must return to God who gave it As the Spirits of Just Men immediately after death are made perfect in the Heavenly Jerusalem so the spirits of the Ungodly are thrown into Hell when separated from their Bodies for the soul has been the principal subject of sin and most Active in wickedness and therefore does more early begin to be tormented The Sodomites are said to be now suffering the Vengeance of eternal fire Jude 7. which shews plainly that their Souls are now in Hell for if their Bodies and Souls were asleep together they would not truly be said to suffer that vengeance 5. Take notice of the eternal Duration both of Soul and Body after the Resurrection Body and Soul which Death does part must be joyned again and as they have been Companions together in Sin so they must share together in Everlasting Punishment Thou maist be weary of thy Being sinner and wish thou hadst never had it or that it might be taken away but thy wish will not be granted Thou must endure as long as God does and since thou must Be for ever Awake awake that thou maist not be for ever miserable 9. That Conscience may be awakened Behold how the Judge stands before the Door James 5. 9. the coming of the Lord draws nigh and is still nearer and nearer Yet a little while and he that shall come will come and will not tarry Heb. 10. 37. Oh think of that day when the World shall be on Fire about your Ears when the Lord shall come with Clouds and every Eye shall see Him and all the kindreds of the earth shall wail because of him when the Sun shall become black as a sackcloth of hair and the Moon shall be like blood when the Heaven shall depart as a scroll when 't is rolled together and every Mountain and Island shall be removed out of their places when the Lord Jesus shall sit upon his great white Throne and all the dead both small and great shall stand before him and shall be judged according to their works Rev. 20. 11. 12. Consider seriously 1. How glorious the Judge will be at that day he will come attended with Legions of Angels Oh the Majesty and Brightness of our Lord when he shall appear the second time he appeared the first time in the form of a Servant because he was to be obedient unto Death for the sins of men but then he will be seen as he is 't will be evident to all that he is the Son of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Brightness of his Fathers glory 2. How powerful will this Judge be found All the Devils and the Reprobate world will be then together and yet they will not be able to make their part good against him but he will Judge and Condemn and put the Sentence which he passes upon them in Execution 3. How Righteous will the whole proceeding
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
they are in will be a bad End God made known his Power and got himself a Name in the destruction of Pharaoh who was a bitter Enemy unto Israel Doct. 6. Those that are truely Conscientious love their Enemies and wish them no worse than if they were their Brethren This is the sixth and last Doctrine Paul said Men and Brethren The Reasons of this Doctrine are these 1. The Command is express and plain to love Enemies Mat. 5. 44. But I say to you love your Enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you 2. Those who now have a good Conscience were once Enemies and yet they were loved though now the Children of God yet there was a time that they were the Children of wrath even as others Eph. 2. 3. Though now they have obtained Mercy yet there was a time wherein they had not obtained mercy They should compassionate Enemies since Divine Compassion was shewed to them even when they were Enemies 3. Enemies may be converted and become Friends to God and to his People Stephen had a Love to his Enemies when Stoning him to death and prayes for them his Prayer was heard and Saul that was consenting to his death was afterwards converted and became an Apostle and laboured more abundantly than all the Apostles to spread the Gospel of Christ Jesus 4. When Enemies are loved there is great Peace and Sweetness in such a temper this is a great Evidence of Sincerity and the Heart is emptied of that Malice Envy Revenge which are greatly torturing as well as very sinfull 5. To Love Enemies makes us very like unto our Heavenly Father for he is kind unto the unthankfull and to the evil he makes his Sun to shine upon the evil and upon the good and sends Rain upon the just and upon the unjust Mat. 5. 45. The Use that I shall make of this Doctrine shall be in these three particulars 1. If the Conscientious love their Enemies surely they will much more love their Brethren How much is Love called for in the Gospel what Motives are used to perswade to it 'T is the Mark upon the Sheep of Christ that they love one another and He that dwells in love dwells in God and God in him 1 Joh. 4. 16. 2. Because so little love we may conclude there is but little Conscience (†) Pigri mortui miseri eritis si nihil a metis Amate sed quid amatis indete Amor Dei amor proximi Charitas dicitur amor mundi amor hujus saeculi Cupiditas dicitur cupiditas refraenetur charitas exicetur charitas bene oper antis dat ei spem bonae conscientiae Augustin Tom. 8. Enarrat in Psal 31. pag. mihi 188. 186. Love is grown cold and therefore surely Iniquity does abound and Conscience is grown dead 3. To revive Conscience is the way to Vnity and Peace 'T is sad to see the Members of Christ at variance among themselves While one cryes out I am of Paul and another I of Apollo and another I of Cephas 't is a sign they are all carnal and walk as men 1 Cor. 3. 3 4. 't is a sign there is little of Conscience Conscience if good is an Enemy to Strife and Division 't is against perverse Disputing and that Pride and Passion and Selfishness with which those Disputes are managed A good Conscience charges them in whom it is as they will approve themselves Subjects of the Prince of Peace and Children of the God of Peace and make it evident that they understand the Gospel of Peace that they take care to keep the Vnity of the Spirit in the Bond of Peace Eph. 4. 3. The Conclusion THus have I finished all the Doctrines which I raised from the words of my Text. I hope I have not been all this while beating the Air or Plowing upon a Rock and losing my Labour My Hearts desire and Prayer to God for this whole Congregation is that they may be Awakened Converted Built up and Saved I have spoken many words to you Now I shall address my self unto Conscience within you and desire it to speak all my words over again Satan be dumb and tempt no more Or if he will not be dumb be you deaf to his Temptations Be silent O thou Flesh and perswade no more unto that which is unto the Souls Ruine But let Conscience be heard in what it speaks in the Name and from the Word of God O Conscience rouze up thy self understand thy Power know thy Office lift up thy Voyce and do thy Duty Tell this Congregation thou hast something to say to every Mothers Child of them and command them to hear thee or else threaten to Reproach them in Hell for ever for their refusing to hearken 1. Then speak unto the Ignorant Cause a dreadful sound in their Ears (l) Hic consentiamus mala facinora conscientia flagellari multos fortuna liberat poenâ metu neminem quia infixa nobis ejus rei aversatio est quam natura damnavit ideo nanquam fides latendi fit etiam latentibus quia coarguit illos conscientia ipsos sibi ostendit Seneca Epist 97. Tell them that their danger is greater because they do not apprehend their danger and that if they are Ignorant of God and Christ they have none of that Knowledge which is Life Eternal John 17. 3. Say How long ye simple ones will ye love simplicity and Fools hate Wisdom Turn you at my Reproof and use the means to obtain Understanding and especially ask it of God that he may pour out his Spirit unto you and make known his Words unto you Prov. 1. 22 23. Tell the Ignorant that the Devil is the Ruler of the darkness of this World and therefore those that are in darkness are under the Devils power bid them look unto Christ Jesus for Light and for Redemption that they may be rescued out of Satans hand and made free indeed 2. Speak O Conscience to the Profane tell them that 't is not more certain that God is Holy than that he is their Enemy they Declare themselves open Rebels against the great and glorious Majesty of Heaven and Earth And he has threatned to break such with a Rod of Iron and to dash them in pieces like a Potters Vessel Psal 2. 9. Tell the Notorious Drunkards and Swearers and Whore-mongers and Sabbath-breakers that their sins at last will find them out that wickedness will be found and felt to burn as the fire and that God must needs be infinitely too hard for all that harden themselves against him Oh call unto these Frantick self-destroying sinners to stop presently lest the very next step be into the bottomless Pit of woe out of which there can be no Recovery Roar in the Ears of those Ranting Roaring Fellows and let them not Eat or Drink or Sleep much less sin in quiet for thee tell them
that there is but an hairs breadth between them and Death between them and Hell and inform them that 't is possible even for the most Profane to be saved if they come and submit to the Lord Jesus and break off their sins by Righteousness 3. O Conscience speak unto the Civilized sinners that trust in their own Righteousness Tell them that the Prophet counted his Righteousnesses as filthy Rags Isa 64. 6. And ask them how they dare to trust in theirs Convince them that 't is not enough to escape the more scandalous wickednesses for the Pharisee was not an Extortioner nor Vnjust nor an Adulterer he Fasted and Prayed and gave Tithes of all that he Possessed and yet all this could not Justifie him Tell them that they are not so whole but they need Christ the Physitian and must needs die without him as well as others Tell them that their very Hearts must be renewed and taken off from sin and the Creature and turned unto God else they must of Necessity perish 4. Speak O Conscience unto Hypocritical Professors tell them that that which is highly esteemed among Men is abomination many times in the sight of God Say to them in the words of the Apostle and be sure to speak home Gal. 6. 7 8. Be not deceived God is not mocked for whatsoever a Man Soweth that shall he also Reap He that soweth unto the Flesh shall of the Flesh Reap Corruption Tell them that their Secret sins their secret Intemperance and Uncleanness and Dishonest dealing is set in the Light of Gods Countenance and though they may shut their own Eyes and not see God yet they cannot shut Gods Eyes nor hinder him from seeing them Tell them that Hypocrisie is most hateful and that as Hell is prepared for the Devil and his Angels so in a special manner for the Hypocrite and the Unbeliever 5. O Conscience speak unto the Rich in this world and tell them how hard 't is for them to enter into the Kingdom of Heaven and as long as they love the World and desire it more than Communion with God 't is utterly impossible Bid them to think of the Rich Man in the Gospel that went from a great Estate and from a full Table and a brave House and sumptuous Fare unto a place of Torment Put them in mind that the Love of Money is the root of all evil and that wealth has proved unto Millions onely like a weight to sink them into Destruction and perdition Bid them mind a Treasure in Heaven which is infinitely better than Gold and Silver which are Corruptible 6. Speak O Conscience to the Poor and tell them 't will be sad for them to be miserable in both Worlds 't will be sad to receive evil things here and ten thousand times worse hereafter Bid them take heed of Lying and Stealing and trusting in any sinful course for a Livelihood but perswade them to seek first the Kingdom of God and his Righteousness that all other things which are needful may be added to them Mat. 6. 33. Charge them to be Poor in Spirit to be contented with their Condition without murmuring against God or envying at those who have more than themselves and above all things to endeovour that they may be rich towards God Rich in Faith and then they will be Heirs of the Kingdom which the Lord has promised to them that Love him James 2. 5. 7. O Conscience speak unto Traders of all sorts tell them that false Weights and Measures and Balances are an abomination in the sight of God When they are about to Cheat give them a check and assure them that an Estate gotten by fraud is attended with a Curse Be with them in their Shops and at the Exchange observe how they Buy and Sell and examine all their gains bid them to mete the same measure unto others that they would have mete unto themselves and to do as they would be done unto Mat. 7. 12. Tell them that 't is the height of Madness to venture the losing of their Souls for a pound or for a shilling or for Six-pence unjustly gained since Christ who knew the value of Souls says that a Soul is more worth than the World and all the Wealth of it put together 8. Speak O Conscience unto Back-sliders tell them that it had been better for them never to have known the way of Truth and Righteousness than after they have known it to turn from the Holy Commandment delivered to them 2 Pet. 2. 21. Call them Dogs for returning to their Vomit and Swine for wallowing again in their former Mire Tell them that where there was but one unclean Spirit before they are likely to be possessed with seven now and the latter end will be worse with them than the beginning 9. O Conscience speak unto them that are truly humbled for sin and are willing to have Christ upon any terms and tell them that God is rich in Mercy ready to forgive freely the Debt of many thousand Talents These are the Sons of Peace and therefore let thy Peace and thy Lords Peace come and abide upon them (m) Futurae beatudinis non est certius testimonium quam bona conscientia mundus enim volubilitate circumvoletur ploret ridea pereat transeat nunquam conscientia mercessit Bernard lib. de Conscen c. 4. Those that mourn for their Iniquities and hate every false way and are desirous to be washed and Sanctified by the Spirit of Christ as well as Justified and reconciled by his Blood oh be sure to comfort them tell them that the Lord will not break the bruised Reed nor quench the smoaking Flax untill he send forth Judgment unto Victory Mat. 12. 20. Bid them not to be cast down not to be disquieted but to hope in the Lord and praise him who is so nigh to them that are of broken Heart and saveth such as be of a contrite Spirit 10. Lastly O Conscience speak one word to the Preacher himself and speak effectually Thou that Teachest others be sure to Teach and Learn thy self Practice not the sins thou cryest out against neglect not the Duties thou urgest others to perform Be not like those who dig in Mines and enrich others but are poor themselves Or like that Statue in Greece which shewed the way to Thebes and Athens but it self stirred not Oh take heed lest after thou hast Preached Christ and Conscience unto others thou thy self be found a cast-away FINIS A Poem out of Mr. George Herbert Called Longing pag. 142 143 144 145. WIth sick and Famisht Eyes With doubling Knees and weary Bones To thee my cries To thee my groans To thee my sighs my Tears ascend No end My Throat my Soul is hoarse My heart is wither'd like a ground Which thou dost curse My thoughts turn round And make me giddy Lord I fall Yet call From thee all pity flows Mothers are kind because thou art And dost dispose To them apart Their Infants them and they suck thee More free Bowels of pity hear Lord of my Soul love of my mind Bow down thine ear Let not the wind Scatter my words and in the same Thy Name Look on my sorrows round Mark well my Furnace O what flames What heats abound What griefs what shames Consider Lord Lord bow thine ear And hear Lord Jesu thou didst bow Thy dying head upon the Tree O be not now More dead to me Lord hear Shall he that made the ear Not hear Behold thy dust doth stir It moves it creeps it aims at thee Wilt thou deferr To succour me Thy pile of dust wherein each crumb Says Come To thee help appertains Hast thou left all things to their course And laid the reins Upon the horse Is all lockt hath a sinners plea No key Indeed the World 's thy book Where all things have their leaf assign'd Yet a meek look Hath interlin'd Thy board is full yet humble guests Find nests Thou tarriest while I die And fall to nothing thou dost reign And rule on high While I remain In bitter grief yet I am I stil'd Thy child Lord didst thou leave thy throne Not to relieve how can it be That thou art grown Thus hard to me Were sin alive good cause there were To bear But now both sin is dead And all thy promises live and bide That wants his head These speak and chide And in thy bosome pour my tears As theirs Lord JESU heal my heart Which hath been broken now so long That ev'ry part Hath got a tongue Thy beggers grow rid them away To day My love my sweetness hear By these thy feet at which my heart Lies all the year Pluck out thy dart And heal my troubled brest which cries Which dyes