'T is a Mercy and a great one to have a good Name to be in good Health to have good Eyes and other Senses perfect to have good Natural Parts to have a competency of the good things of this Life to Live in good and Peaceable Days but to have a good Conscience is better than any of these nay than all these put together To excite you unto Thankfulness for a good Conscience think of three sorts of Persons Of the Secure of the Troubled of the Damned 1. Think of the secure what woful work are they employed about they sin boldly and dare to be damned for that love which they bear to their Fleshly and Worldly Lusts How say they must we part with these if we will go to Heaven Nay we will keep them though we go to Hell along with them These secure sinners are like one that lies down in the midst of the Sea or as he that sleeps upon the top of a Mast They are like unto Solomon's Drunkard they strike themselves but say they are not sick they beat themselves but for the present feel it not Prov. 23. 34 35. And who is it that makes you to differ from the most Profane and stupid sinner upon the Face of the Earth Admire and Magnifie that distinguishing Grace and Love which has granted you a well-grounded Peace when so many Thousands onely cry Peace to themselves but are every moment in danger of Wrath and Hell and everlasting Trouble 2. Think of the troubled in Spirit to make you the more thankful for a good Conscience While your Souls are at ease in the Arms and Embraces of the Lord Jesus how many complain of broken Bones How many do make their Beds to swim and water their Couches with their Tears How many cry out that Terrors are turned upon them and pursue their Souls as the wind and that when they call unto the Lord he is so far from regarding that with his strong hand he does oppose himself against them Job 30. 15. 20 21. Meditate well upon the torture of a wounded Spirit and then let all that is within you bless the Lord for Healing you 3. Think of the Damned whose Consciences are in a perpetual Rage who are Racked with Despair and whose Torment shall never end They are Fetter'd in the same Chains of Darkness with the Apostate Angels and these Chains are Everlasting Ah now their Wounds are incurable because their Physitian all their days was slighted and their Wounds were made light of and no Healing is to be at all expected And you that are Saints if Rich Grace had not taken hold of you would have been of the number of these miserable Souls if you had been dealt with according to your deservings you would have been weeping and wailing in outer Darkness that are now rejoycing in Hope of the Glory of God surely such differencing Kindness calls aloud for Praise 2. You that have a good Conscience be Compassionate to them whose Consciences are evil They need your Pity because they have none to themselves and your pity may not be altogether unprofitable to them Reprove them for their evil ways with mildness and wisdom and faithfulness hate them not so much as to suffer sin to lie upon them Lev. 19. 17. Cain indeed did say Am I my Brothers Keeper But be you of a contrary Spirit if you see your Brother go in the Road to Hell warn him and by warning endeavour to stop him If your Neighbours House were on Fire at Midnight and he himself fast asleep oh what pains would you take How would you pull him out of his Bed how loud would you cry Fire Fire to wake him Alas the sinner with a secure Conscience is in a far worse case he is fast asleep upon the brink of the burning Lake and have you nothing to say to him Oh that you would put on Bowels and speak for Souls and prevent their being lost for ever And because your speaking of it self must needs be ineffectual cry vehemently unto the Lord to Second you and speak with Mighty Power Awake awake you that sleep and arise from the dead and live for ever And let your Reproofs and Prayers be followed with such an Holy Harmless Heavenly Self-denying Conversation as may tend unto their Conviction If the Profane if the Persecuters if Carnal Professors had but a good Conscience it would be better for the Nation better for the Church better for particular Believers and ah how good would it be for themselves 3. Be very sensible that a good Conscience is matter of the Devils Envy therefore it concerns you to be Vigilant for he will endeavour to wound it Satan could behold the Rich Man in brave Apparel and his Table sumptuously Furnished and tumbling in wealth and Pleasures and yet he did not Envy him he knew that these things could not make him Happy and would be so far from hindring that they would rather further his eternal Misery But to see any with a good Conscience vexes and grieves the Devil which as it shews that there is a great Excellency in such a Conscience above all Earthly good things so it should make you stand upon your Guard against this Adversary You must know that although Grace cannot be totally lost yet a good Conscience may be both Defiled and Disturbed David's sin polluted him therefore he prays to be washed throughly from his Iniquity and to have his Heart cleansed His sin also broke his Peace therefore he Prays for the Light of God's Countenance that the Bones which were broken might Rejoyce Psal 51. If you do not watch and pray that you may not enter into Temptation if you are not strong in the Lord and in the Power of his Might if you do not put on the whole Armour of God that you may be able to stand against the wiles of the Devil up-upon a sudden he may take Advantage and draw you to some perhaps grosser sins and this may make you to go in the bitterness of your Souls mourning to your Graves If it had not been for his abominable fall David's latter part of his Life might have been sweeter and for ought I know his Crown in Heaven brighter 4. Be sure with all keeping to keep the good Conscience (b) Curandum est nobis atque hoc in omni vitâ suâ quemque à rectâ conscintia transversum unguem non oportere discedere Cicer. ad Atticum l. 13. Epist 20. Let not the Apple of the Eye let not Life it self be preserved with greater care Skin for skin and all that a Man has will he give for his Life And truly skin for skin and all that we have we should give rather than make shipwrack of a good Conscience Oh never Repent of your Uprightness hold fast your Integrity whatever comes on 't I Read concerning Brutus that stout maintainer of his Countries Liberty when all his Endeavours were to no purpose and the Cause
A HEAVEN or HELL UPON EARTH OR A DISCOURSE CONCERNING Conscience By Nathanael Vincent M. A. Minister of the GOSPEL Acts 24. 16. Herein do I Exercise my self to have a Conscience void of Offence towards God and towards Man Multi quaerunt Scientiam pauci Conscientiam si vero tanto studio sollicitudine quaereretur Conscientia quanto quaeritur secularis vana scientia citiùs apprehenderetur utiliùs retineretur Bernard de Interior dom cap. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocl in Pythag. aur Carm. pag. mihi 213. 214. London Printed for Thomas Parkhurst at the Three Bibles and Crown at the Lower end of Cheap-side 1676. TO THE Much Honoured Sir Nathanael Herne Henry Ashurst Sen. Esq Mr. Abr. D'olins Merchant John Gould Esq Mr. Kiffin Merchant Grace Mercy and Peace be Multiplyed Honoured Sirs IF a Wish might be Granted to hear the Apostle Paul in the Pulpit one would be ready to Wish again that Christ or Conscience might be the Subject of his Sermon Were He to Preach how would he set forth Christ who is the Beloved Son of God! the brightness of his Fathers Glory who is Adored by all the Angels and deserves to be the Desire of all Nations How plainly and impartially would he deal with Conscience examining searching and reproving it and thereby commend himself to it in the sight of God One (a) Vnicuique Liber est sùa Conscientia ad hunc Librum discutiendum emendandum omnes alii inventi sunt Bernard De Interior Dom. Cap. 28. of the Fathers calls Conscience a Book and Affirms that other Books were invented that the Errata in this might be Corrected The Scriptures themselves were given by Inspiration of God to this End that the Evils of Conscience might be Discovered and the Man of God made Perfect throughly furnished unto all good Works 'T is therefore a bad World because Conscience seems to be Exiled and Banished out of it Conscience has in these Days lost its Power and does not Exercise that Authority which by right it should as Gods Vicegerent here below But Mens Wills and Lusts have got the head so that neither God is feared nor Man regarded And for their own Souls they are least of all concerned If it be a sad Sight to see Beggars on Horse-back and Princes Walking as Servants upon the Earth much more is it to be Lamented that Mens Corruptions which ought to be held in perpetual Restraint should sway and Command all and Conscience the mean while be slighted stifled stupified and kept under which as a Prince should be Obeyed in every thing and from God give Laws to the whole Man What One said of a good Magistrate may be applyed unto a good Conscience that (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a Benefactor and Friend to Mankind 'T will never be well with us till this have a Resurrection This is the way to obtain a Blessing from God the way to have Prosperity Trade Reputation and which is more than any than all these the Honour and Credit of the Christian Religion revived which has sunk in the esteem of many because so little of Conscience has appeared in those who have Professed it That thus it may be is the end both of this Book and of its Author And I have Dedicated it unto you Honoured Sirs who are of different Perswasions to shew that great Respect I unfeignedly bear unto you All and because Persons of all Perswasions have need to study the Subject here Treated of How many bad Consciences are there of every Opinion And if all of every Opinion would but look well to their Consciences and be so self-denying as to lay aside their Passions and their Interests This would be one of the most probable means to bring all to a better Agreement They are the Carnal and Hypocritical of every Party who endeavour to make breaches wider that are the Quarrellers and Disputers The truly Conscientious abhor Contention the sincere are very inclinable unto Peace I shall add no more but Conclude this my Address to you with an earnest Wish that All of every Perswasion may imitate You All in regard of Conscientiousness Moderation and Wisdom And 't is not a Complement to tell you that in thus Wishing I Wish well to the whole Nation and to the Churches of Christ in it Your most Humble Servant for Jesus sake Nathanael Vincent An ADDRESSE TO THE Conscience of the READER Conscience MY Expectation is greater from Thee than from any thing in the Reader besides I make no question but what I have written being opposite unto the sinfull and corrupt Inclinations of men will also be displeasing to their Humour but I have hope that Thou wilt side with me 'T is easie to convince Thee that Sin is to the prejudice of the whole Man that a Redeemer is to be prized by Sinners who are under the worst kind of Bondage and that Holiness is for men's Honour and Interest and Safety 'T is easie to convince Thee that those Pleasures and Advantages which are offer'd in Temptation are inconsiderable and that 't is the heighth of Folly to yield unto the Tempter to forsake an All-sufficient God to hazard an immortal Soul and venture the enduring of Eternal Misery for the sake of those Profits and Delights which are so mixed and unsatisfactory while enjoyed and which can continue at longest but a very short season And since it is most certainly thus O Conscience keep not silence produce the Word of God and there shew how the Lord has given thee a Negative Voice and allows nothing to be done that may defile or wound thee Protest loudly and peremptorily against all Sin call Heaven and Earth to witness and God himself unto thine assistance Vigorously oppose the Enemy of Mankind who hath his Name Apollyon because he endeavours to destroy all Bestirre thy self and joyn with Me in endeavouring to hinder the everlasting Ruine of every Reader who shall take this Book into his hand My design is not to turn People to a Party but to turn them unto God that which I preach up is Faith in our Lord Jesus and Purity in Heart and Conversation And surely such a design Thou canst not but approve such a Doctrine Thou must needs grant is faithful sound and consequently worthy of all Acceptation O Conscience I am pleading for God! that He who is so Great and Good may be obeyed and that the Sons of Men would submit their Wills to His And this is a thing but very equal since their Wills are corrupt and foolish and strongly inclin'd unto what is mischievous to themselves but His is wise and gracious and never commands any thing but what is really for the Profit of him that is to yield Obedience I am likewise O Conscience pleading for Thee that Thou mayst be allowed the free Exercise of thy Authority and Power and mayest be hearkened to whenever thou dost declaim against Sin and
that you make your selves strange unto me and yet notwithstanding all as long as his Conscience did clear him his confidence is not shaken and he says the Righteous surely including himself shall hold on his way and he that hath clean hands shall wax stronger and stronger Job 17. 9. 2. Consciences excusing us is not to be checkt by Satan the Accuser of the Brethren As Job's Friends did censure him so Satan accused him of Mercenariness and selfishness in his Religion Doth Job fear God for nought But put forth thy hand now and touch what he hath and he will curse thee to thy Face These were the words of Satan Job 1. 9. 11. But instead of this when all was taken away Job blesses the Lord nay when his Bone and Flesh were touched he says Shall we receive good at the hand of God and shall we not receive evil Job 2. 10. Job's sincerity is proved and approved is evident to himself and Satan who 't is likely enough was busie to disturb him is demonstrated to be a Lyar. As the Devil does hide the faults of the profane and secure from their eyes so he is continually objecting to the sincere their failings and imperfections by his good will he would have us see no sin at all or nothing else but sin and from the remainders of Corruption he is bold to call the Saints Hypocrites though these remainders are never so much their burthen But if Conscience does give testimony that they delight in the Law of God after the inward Man and that the evil in themselves they hate and desire to be delivered from the Body of sin and Death Notwithstanding Satan's slanders they give thanks to God because there is now no condemnation to them being in Christ Jesus Rom. 7. latter end compared with Rom. 8. the beginning So much for this Office of Conscience which is bearing witness both by way of Accusing and Excusing 5. It follows in the Definition that 't is the Office of Conscience to Judge that is to acquit or to condemn us Judging lies in these two things in absolving and condemning The Judge if Righteous does acquit the Innocent does condemn the guilty Now condemning and not condemning or absolving are both ascribed unto Conscience by the Apostle 1 John 3. 20 21. For if our heart condemn us God is greater than our heart and knoweth all things beloved if our hearts condemn us not then have we confidence towards God There is a kind of a Tribunal erected in the Soul of Man and after Conscience has brought in Evidence and Acted the part of a Witness then it Acts the part of a Judge and passes Sentence which is two-fold A Sentence of Absolution a Sentence of Condemnation 1. Conscience as a Judge passes a Sentence of Absolution and if being rightly informed Conscience grounds its Sentence upon Scripture we may conclude that what it looses on Earth is loosed in Heaven When Conscience does declare to the true believer that he is justified by his Faith and has Peace with God through our Lord Jesus Christ it says no more than what God himself has plainly spoken Rom. 5. 1. When it declares unto humbled and penitent Souls who are humbled because they have sinned and perverted that which is right and see that it has not profited them and who also confess and are willing to forsake their Iniquities when it declares unto such that Mercy and abundant Pardon belongs to them truly there is plain and sufficient warrant from Scripture for this Declaration To be absolved in the Court of Conscience is matter of great consolation and if Conscience draw its conclusions from Scripture-premises it may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong consolation such as has a firm basis and Foundation When Conscience does absolve much is contained in this Sentence it pronounces us free from punishment and also sentences a reward unto us it shuts Hell and opens Heaven for a reward and the greatest that can be conceived nay how great cannot be at present conceived is surely though freely promised unto them that are sincere Believers 'T is indeed a reward of Grace not of Debt but because of Grace therefore the more sure Rom. 4. 16. Therefore it is of Faith that it might be by Grace to the end the promise might be sure to all the Seed Conscience in Judging does Act as Gods Vice-gerent He himself will Judge at last as it if it have light and purity does Judge at present And those who are now acquitted in the Court of Conscience shall be also absolved at the great Tribunal The Apostle having said We have known and believed the Love that God hath to us presently speaks concerning boldness in the day of Judgment 1 John 4. 16 17. 2. Conscience as a Judge passes a Sentence of Condemnation (i) Exemplo quodcunque malo committitur ipsi Displicet authori prima est haec ultio quod se Judicè ne mo nocens absolvitur Juvenal Satyr 13. and this Sentence is passed upon the Impenitent the Hypocrites and the Unbelievers and because the Scripture does condemn these we may truly say that what Conscience binds on Earth is bound in Heaven I grant indeed that if Conscience should pass Sentence according to the Law of works every Child of Adam the Holy Child Jesus excepted would be condemned Hark what that Man after Gods own heart said Psal 130. 3. If thou Lord shouldst mark Iniquity O Lord who shall stand And Psal 143. 2. Enter not into Judgment with thy Servant for in thy sight shall no man living be justified His Conscience saw so much and God saw a great deal more of sin that in strictness of Law and Justice it told him he was a condemned Man But by the Law of Grace they who turn from sin and believe in Christ are acquitted But as for those who will not come to Christ that they may have Life but preferr their fleshly and worldly Lusts and those things wherewith these lusts are gratified before the Lord of Life and Glory as they are condemned by the Law of Works so likewise by the Law of Grace Conscience therefore doing its Office passes a dreadful Sentence upon them and tells them that the wrath of God abides on them John 3. ult But here 't will be needful to note a difference between Consciences condemning a sinner now and the Lords condemning him hereafter that Sentence which Christ will pronounce at the last day will be peremptory unalterable therefore that Judgment is called Eternal Judgment Heb. 6. 2. There is no appeal from that Tribunal no reversing of the Sentence but those that are then condemned Go they must and that immediately into everlasting punishment as the Righteous on the other hand into Life Eternal Mat. 25. ult But when Conscience does at present condemn a sinner it does not preclude and shut up the door of hope against him its Sentence of condemnation is but conditional in case
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
then Learn if the Conversation be bad Conscience must needs be bad also If wickedness be Ordinarily practised in the Life 't is a sign either that Conscience is stupid and takes little notice of what is done or if it does observe yet 't is without power to restrain and hinder it 2. Learn what an Happiness 't is to a Nation to have much of a Good Conscience among them This will hinder Warres and Fightings and Confusion this will hinder Injustice and Oppression and Uncleanness This would cause Unity and Peace turning our Swords into Plough-shares and our Spears into Pruning-hooks and prevent our hurting and destroying one another any more Isa 11. 6 7 8 9. Those are Enemies to the common Good who endeavour to debauch the Consciences of men for they go the ready way to fill the places where they live with all Impiety and Unrighteousness VSE II. Of Advice which shall be in the words of the Psalmist Shew that you have indeed a good Conscience by departing from Evil and by doing Good Psal 37. 27. 1. Depart from Evil. There cannot possibly be a greater Evil than Sin this is the procuring Cause of all other evils there had never been any such thing as Sickness Pain Death Hell if Sin had never been Sin dos alienate from God Col. 1. 21. 'T is a most base Employment we cannot be engaged in fouler and filthier work than in working of Iniquity and is there any good that comes of it No no the works of Darkness are Unfruitfull Rom. 6. 21. What fruit had ye then in those works whereof ye are now ashamed All will repent of these evil works sooner or later the sooner the better for to repent in Hell will be too late Mind therefore your Consciences bidding you cease to do Evil else Evil will be extremely aggravated But if Evil be forsaken the great Bar to Mercy is removed and God is ready to pardon and be at peace with you Isa 55. 7. 2. Learn to do well Conscience will be pleased if God be pleased God is a Gracious Lord compare Him and Sin together Him and Satan together His Commands are not grievous he is ready to help you to do whatever he requires and to work all your works in you and for you Isa 26. 12. Your work if truely good will be wages because of that Peace and Joy at present to be found in the way of Righteousness for by good works it appears that Faith is of the right kind is the Faith of Gods Elect. Finally you must be judged according to your VVorks Rev. 22. 12. Behold I come quickly and my reward is with me to give to every man according as his work shall be As you would stand at that day up and be doing the work of the Lord now I have done with that fourth Doctrine A good Conscience has a great and lasting Influence upon the Life and all the Actions Doct. 5. The fifth Doctrine is this A good Conscience steels a mans Heart with courage and makes him fearless before his Enemies Paul earnestly beheld the Councel He was not afraid to face them because his Conscience was clear Nay we read that Foelix the Judge trembled while Paul the Prisoner was confident the reason was because the Judge had a bad Conscience which flew in his face when he heard of Righteousness Temperance and Judgement to come Act. 24. 25. but the Prisoner being acquitted by a good Conscience did not tremble but rejoyce at the thoughts of Judgement to come VVhen Bradford was brought before the Chancellour he thought to brow-beat him but could not Bradford look'd him steadfastly in the Face and out-look'd him and then look'd up to Heaven I do not wonder that he did not fear the the Look of a Popish Bishop who was not afraid as it appeared afterwards of a fiery Faggot Now the grounds why those that have a good Conscience are Fearless be these 1. The Strength of God who is engaged for them is everlasting Isa 26. 4. In the Lord Jehovah is everlasting strength 2. As his Strength so his Covenant and Kindness are also everlasting Isa 54. 10. For the Mountains shall depart and the Hills be removed but my Kindness shall not depart from thee nor the Covenant of my Peace be removed saith the Lord that hath mercy upon thee Nothing shall be able to separate Believers from the Love of God which is in Christ Jesus our Lord Rom. 8. ult 3. Let the weakness of Enemies be considered Why should he that has a good Conscience be afraid of a Man that shall die and of the Son of man that shall be made as Grass 4. As Enemies are weak so they are limited they are absolutely under Gods Power they are as a staffe in his hand and cannot move or strike but as he pleases Let not the Axe boast it self against him that heweth therewith Isa 10. 15. Why should a good Conscience be afraid of the Axe since the Lord in whose hand the Axe is is so sure and great a Friend 5. There is an excellent Promise That what Men do mean for Evil shall turn to Good Nay all all things shall work together for good to them that love God Rom. 8. 28. God does admirably over-rule the Sins of men and does make these subservient to his own Glory and the Good of his people (i) Bonum est ut mala sint aliter non sineret Deus ut mala essent non sinit autem nolens utique sed volens Augustin The Selling of Joseph was the Preservation of Israel the Persecuting of the Christians the Enlargement of the Church the Killing and Death of Christ the Redemption and Salvation of Mankind VSE I. Of Encouragement to the Saints the Lord takes care to secure them from Fear as well as Harm His Spirit dwells in them to comfort them and Conscience is commanded to speak Peace unto the Sons of Peace in the Lords Name (k) Injustè torqueris quid nunc diceres si juste nullum nempe tormentum conscientia majus est illâ incolumi externâ haec despicito intra te est consolatur tuus Quosdam career ad insignem gloriam alios ad eximiam fortunam multos ad coelum misit ad sepulchrum omnes nullum cepit quem non redderet Petrarch VSE II. Of Caution Take heed of wounding Conscience for that will make you exceeding timerous If you comply a little in a sinfull way and use any unlawfull Means for securing of your selves this will spoyl your Peace and your Confidence and you must expect greater straits to make you see the folly of the Course you have taken And 't will be very sad to have a Storm without and a Tempest within at the same time VSE III. Of Terrour to Believers Adversaries There is very good reason why Fear should seize upon them they are engaged in bad work they have a bad Conscience and their End if they go on in this way
before God ibid. 280 c. Why we should do thus 283 The Application 288 Doct. 4. A good Conscience has a great and lasting influence upon the Life and all the Actions 291 There is no Action but Conscience is to examine ibid. A good Conscience will not admit of loose Principles 292 'T will not abuse Christian Liberty ibid. It takes notice what Principles we are acted from 293 It eyes the matter of our Actions 294 Our Obligation to the Moral Law ibid. The Precepts of the Gospel 295 A good Conscience looks to the Manner of our Obedience ibid. And to the End of it ibid. A good Conscience particularly has an influence upon our holy Duties 296 The works of our Calling 297 Our Words and Discourses 299 The Manner of spending our Time ibid. Our Natural Actions 300 Our Recreations ibid. Our carriage in Relations 301 Behaviour in Prosperity and Adversity c. p. 302 Application 303 Doct. 5. A good Conscience steels a mans heart with courage and makes him fearless before his Adversaries 305 The Grounds of this Fearlesness 306 The Vses 307 Doct. 6. Those that are truly Conscientious love their Enemies and wish them no worse than if they were their Brethren 308 The Reasons of this ibid. 309 The Application 309 310 The Conclusion of the whole Discourse in an Address to Conscience 311 c. There is in Man a Conscience ACTS 23. 1. And Paul earnestly beholding the Council said Men and Brethren I have lived in all good Conscience before God untill this Day IN the foregoing Chapter the Apostle Paul declares at large unto the Jews the miraculous manner of his conversion to the Christian Faith and being thus converted he was very forward to propagate that Faith which once he endeavoured to destroy He tells them plainly that in opposing Jesus of Nazareth he had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fighter against God himself and that the Stone which heretofore he had stumbled at is that chief Corner-stone which is laid in Zion for a Foundation on which whoever builds his building shall never fall This he perceived evidently in his way to Damascus as he was journeying with Authority and Commission to persecute the Christians Christ himself both meets and stops him at Mid-day he saw a Light from Heaven above the Brightness of the Sun which did both strike him Blind with its excessive Shining and yet also opened his Eyes to behold his former Errour in setting himself against the Lord of Life and Glory The design of this Relation was to convince the Jewes and to perswade them to embrace that Jesus who was crucified indeed that he might redeem them from the curse which they could never escape by any other means but liveth by the power of God and is exalted far above all Heavens that he might fill all things Well They hear the Apostle with patience untill he told them of his Commission to preach the Gospel to the Gentiles and then a most Satanical Envy and Fury stops their Ears and they cry out Away with such a Fellow from the Earth And truly from the Earth they had quickly sent him if the chief Captain Lysias understanding that he was a Roman that is though a Jew by birth yet having the priviledge of a Roman Citizen (a) Nâ—runt historiae Romanae periti quosdam in provinciae civitate fuisse donatos si de Republicâ bene meriti hanc sibi mercedem à Proconsulibus rogarent ita nihil absurdi est natum fuisse Romanum civem qui tamen ex provinciâ remotâ oriundus nunquam in Italiâ pedem posuisset Calv. in Act. Apost had not rescued him out of their hands Being thus delivered from the multitude he is brought and set before the Councel He stands alone indeed to make his defence but as the Lord stood by him to strengthen him so he brings with him a good Conscience which was as much nay more to make him undaunted then if he had had a thousand witnesses of his innocency And Paul earnestly beholding the Councel said Men and Brethren I have lived in all good Conscience before God unto this day The words contain the Apostles profession in which several particulars are very remarkable 1. He professes that he had lived in good Conscience he speaks of Conscience to his Adversaries that he might awaken Their's to do their Duty that hereby they might be hindered from doing wrong to him but more wrong to themselves by unrighteous judgment He farther adds that his Conscience was good and did not at all accuse but cleer him 2. He had acted as before God and had good Assurance that God approved of what he had done he had cause to be confident that the Supream and Most Righteous Judge would not condemn him but was pleased at that for which the Jews were so much offended Chrisost observes (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Act. Apost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostle speaks thus to take away the Jewes prejudice against him and to convince them that he had done nothing which was injurious to them or worthy of the bonds which were upon him 3. He had approved himself unto God and Conscience in all things he was not ruled by carnal interest or fleshly Wisdom but there was simplicity and godly sincerity in the whole course of his conversation since his first conversion to the Christian Faith 4. Neither was this only for a while but even unto that very day wherein there were such loud exclamations against him as if he were unfit to live any longer in the World 5. You are to take notice of the persons before whom he professes all this and those were the Council of the Jews And 1. He stedfastly and earnestly lookes upon them to shew both his Courage and his Innocency he is not afraid to face them neither does he cast down his eyes through guilt or shame 2. He calls them not only Men but Brethren His Brethren they were according to the Flesh and though full of hatred against him yet he had a Brotherly love to them and his Hearts desire was that they might be saved I shall observe from the Text several points of Doctrine 1. God has placed a Conscience in Man The Apostle had a Conscience and 't was a good Conscience all others have a Conscience likewise either good or evil 2. To have a good conscience should be every one 's greatest care Every one should strive to resemble the Apostle and be able to say I have lived in good Conscience 3. A good Conscience will make men to set themselves as before God continually I have lived in good Conscience before God 4. A good Conscience has a great and lasting influence upon the Life and all the Actions I have lived in all good Conscience and that unto this day 5. A good Conscience makes a Man fearless and and steels his Heart with courage when he stands before his Enemies Paul
voluntatis maxima consolatio rerum incommodarum Cicero under the greatest calamities that befell them their sleep was sweet and so were their enjoyments nay Adversity it self was sweetned when Conscience gave them its approbation Tully speaks excellently (i) Illud vero est hominis magni sapientis libidinem odium invidiam metum cupiditatesque omnes amovere maximéque aestimare conscientiam mentis suae quam ab Diis immortalibus accepimus quae à nobis divelli non potest Quae si optimorum consiliorum atque factorum testis inomni vit â nobis erit sine ullo metu summâ cum honestate vivemus Cicer. Orat. pro A. Cluentio That is the part of one that would be Great and Wise to put away Lust and Hatred and Envy and Fear and all carnal Affections and most of all to mind his Conscience This we have received from God this cannot be separated from us And if this be a witnesse to us that we follow and practise the best Counsel our Life will be without Fear and with the greatest Honesty You see what contentment and peace did ensue when the Heathens made it their care not to go contrary to the light in their own minds And though I dare not affirm because Conscience did excuse them that God did justifie them for there is no way of being justified before God that is revealed to us but by Faith in our Lord Jesus yet 't is not at all disagreeable to Truth to say that the satisfaction which they had was some reward of their well-doing and a very great encouragement thereunto Thus it appears by the light of Nature that there is a Conscience in Man 2. This Truth is more fully evident by Scripture This Book of Scripture has no Errour in it 't is given by inspiration of God who as he cannot be deceived himself so he cannot lye unto others Titus 1. 2. Now if you hearken to the Scripture that there is a Conscience may be proved many wayes 1. Conscience is often expresly spoken of The Lord who made Man and who perfectly knowes what is in Man tells us of such a thing as Conscience Not onely in the Text is Conscience mentioned but in divers other places Heb. 9. 9. Which was a figure speaking of the Tabernacle for the time then present in which were offered both Gifts and Sacrifices for Sins which could not make him that did the Service perfect as pertaining to the Conscience The Conscience of Man could not be purified or purged by the Legal Sacrifices but all these were typical of that Sacrifice which Christ offered up of himself unto God which alone can purge the Conscience from dead Works Heb. 9. 14. So also 2 Cor. 4. 2. We have renounced the hidden things of dishonesty not walking in craftyness nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans Conscience in the sight of God We are to speak unto Conscience to commend our selves unto Conscience how could this be were there not a Conscience 2. That work of the Spirit called Conviction proves a Conscience When the Spirit comes to work upon any he first convinces them of Sin and afterwards of Righteousness Joh. 16. 8. he first shewes by what they are fallen and then how they may be raised and recovered But Conscience is that which is the Subject of this Conviction When Christ said unto the Scribes and Pharisees who brought an Adulteress before him He that is without Sin among you let him first cast a Stone at her 't is said when they heard it being convicted by their own Conscience (k) Apparet hic quanta vis est malae Conscientiae Quum impii isti hypocritae Christum suis cavillis eludere in animo haberent simul tamen ac eorum conscientias unâ voce pungit perculsi diffugiunt hoc malleo frangenda est hypocritarum superbia Calv. in Johan they went out one by one beginning at the eldest even unto the last Joh. 8. 7 9. When the Law came with power upon the Apostle and 't was interpreted and the extent of it shewed by the Spirit Sin revived and he died Rom. 7. 9. that is his Conscience was awakened to take notice of Sin and he perceived that he was a dead condemned man by Law and that there was no way to be delivered without a Mediator In conviction the Conscience is struck at there is the alarum heard which causes such Terrour and Confusion and if there were no Conscience there could be no Conviction 3. Sinning against Conscience hightens transgerssion but this supposes a Conscience to be sinned against Our Lord sayes plainly He that knowes his Masters will and goes against the Light of his Conscience prepares not himself nor does according to the will of his Lord he shall be beaten with many stripes Luk. 12. 47. When sinners do not like to retain God in their knowledge when they are troubled because Conscience puts them in mind that the Lord observes them when they imprison as it were the Truth in Unrighteousness and stifle the Light that stirs in them because they love the works of Darkness this is to sin with an high hand and will add much both unto Guilt and Punishment 4. Several Duties which are injoyned and urged in Scripture suppose a Conscience in us because Conscience is a Principal agent in the performance of them We are commanded to search and try our wayes that we may turn unto the Lord our God Lam. 3. 40. but 't is the work of Conscience thus to call us to an account and to examine how our Actions and that Rule which is given us have agreed together VVe are commanded to try and prove our selves whether we be in the Faith whether Christ be in us yea or no 2 Cor 13. 5. Now 't is Conscience which takes notice of the Characters of true and unfeigned Faith which the holy Ghost has given 't is Conscience also which applies these Characters and then drawes the conclusion either that we are not believers if our Faith be dead and we onely name the name of Christ but have no will to depart from iniquity or that we are Believers if our Faith purifie our hearts if it work by love if it overcome the world so that all things are counted loss that we may win Christ who is truly precious Finally we are commanded to judge our selves that we may not be condemned with the world 1 Cor. 11. 31 32. But this judging is an act of Conscience And truly it Judges under God and by his Authority and therefore its Judgement is the more to be minded 5. All men in Scripture are divided into good and bad and in both there is a Conscience The Apostle tells us that in the defiled and unbelieving there is a Conscience though a polluted one Tit. 1. 15. and though for a while it may seem to be asleep though it may
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
assurance of understanding Col. 2. 2. Conscience which is good is certain both of the mysteries of Faith and the duties of Religion and entertains the one and urges unto the doing of the other This certainty is opposed unto dubiousness when the Conscience through infirmity and weakness is at a loss and knowes not what to do in some cases Just as a man Travelling meets with two ways and knows not which is the right when he turns to the right hand he doubts and so turns to the left and when he turns to the left Hand he doubts whether that will bring him to his journies end and so is ready to turn back to the right again Saints themselves may thus be in doubt sometimes but this is no part of the goodnesse of their Conscience but an Argument onely of their weakness And in this case as the Lord is earnestly to be sought to make their way plain before them So they are to follow the Footsteps of the Flock and in those doubtful matters to observe which way the Holiest and best both of Ministers and Saints do go and to accompany them When the Spouse sayes Teâ—l me O thou whom my Soul loves where thou feedest where thou makest thy Flocks to rest at Noon for why should I be as one that turneth aside by the Flocks of thy Companions Christ answers If thou would'st know O thou fairest among Women go thy way forth by the footsteps of the Flock and feed thy Kids beside the Shepherds Tents Cant. 1. 7 8. and So Prov. 2. 20. That thou mayest walk in the way of good men and keep the paths of the Righteous Misapprehend me not I do not make this a general rule that we are in all things to follow good men But where the Conscience doubts on both hands and is afraid it sins which side soever it takes In this case the Footsteps of the Flock are to be minded and we must keep close to the Shepherds Tents and being humble and teachable this weaknesse and dubiousness may be cured and the Lord may bless means of instruction to make us see that plainly which before we were in the dark about 4. The knowledge of a Conscience is satisfying in opposition unto scrupulousnesse As wisdome is profitable so also delightful Prov. 2. 10. When wisdom enters into thy Heart and Knowledge is pleasant to thy Soul As there is great contentment when the will embraces and enjoys good so there is great satisfaction when the understanding and Conscience have found out and do entertain Truth But on the other hand scrupulousness is very tormenting These scruples are things which arise from weak and sometimes from no ground at all and the Lord does permit Believers themselves to be exercised with them to correct former sins against Conscience and also to try their present tenderness In Melancholy persons these scruples are most frequent and in them whose knowledge is but small A scurpulous Conscience differs from a doubting in that a doubting is afraid on both hands a scrupulous is satisfied on one part but is sollicitous and full of fear in reference to the other He had a scrupulous Conscience that did question the lawfulness of eating all things but he was satisfied concerning eating Herbs Rom. 14. 2. Now this scrupulousness is really a fault as well as a vexation of Conscience and therefore by well weighing of things and diligent looking into the word and not making more sins than the word declares to be so and by understanding better our Christian liberty we should endeavour to be rid of our needless scruples These scruples if we take not heed will be so much attended to as that weightier matters may be neglected they will make the service of the Lord lesse comfortable and Satan will get advantage to represent his yoak as the more heavy and burthensome But when Conscience is freed from these 't is just as if a stone should be taken out of our shooe (y) Conscientia scrupulosa nomen habet à scrupo qui est lapillus in calceo hominem laedens in incessu impediens Bald. de Consc l. 1. c. 10. with greater ease and chearfulness we shall go nay Run in the way of Gods Commandments 5. The knowledge of a good Conscience is operative and incites to practice That passage of our Lord is deeply engraven upon a good and honest heart Joh. 13. 17. If ye know these things happy are ye if ye do them Barely to know will not make us happy nay 't will make us more miserable because more inexcusable Though a good Conscience eyes the obedience and sufferings of Christ and there is an hope of acceptation and pardon only upon that account yet because by Faith the Law is not made void but established therefore it urges obedience to the Law The Covenant of Grace having first said Believe on the Lord Jesus and thou shalt be saved in a qualified sence also sayes Do this and Live Sincere obedience is required or else Life will never be obtained Rev. 22. 14. Blessed are they that do his Commandements that they may have right to the Tree of Life and may enter in through the gates into the City The Light of a good Conscience urges to the casting off the works of Darknesse and to walk circumspectly and to do this without delay As the Egyptians when their first-born were destroyed hastned the Israelites to be gone for said they we be all Dead men So Conscience hastens us to part with such a deadly thing as sin and bids us not delay to keep Gods Righteous Judgements You see what kind of knowledge is that of a good Conscience but here the great enquiry will be how may Conscience be well informed and this kind of knowledge obtained 1. That Conscience may be well informed the Scripture must be well searched Holy men of old digged in this Mine for knowledge and found their labour well bestowed The Law of the Lord is perfect converting the Soul the Testimony of the Lord is Sure making Wise the simple Psal 19. 7 There is more of God revealed and made known in a leaf of the Bible than in the whole Book of Nature Horace does commend Homer the Writer of the Trojan War upon this account Qui quid sit pulchrum quid turpe quid utile quid non Pleniùs meliùs Chrysippo Crantore dixit Because he tells best of all what is Fair and Lovely and what is Foul and Filthy what is Profitable and what is Hurtful But what are Homers Writings compared with the Holy Scripture This this does most fully inform the Conscience what is good and what is evill and what will do us good and what will be evil and injurious to us The Scripture must be searched we must look beyond the surface Truth sometimes lies deep therefore Solomon uses that expression Prov. 2. 4. 5. If thou seekest her as Silver and searchest for her as for hid Treasures then
thy Rebuke O God of Jacob the stout Hearted are spoyled none of the men of Might have found their Hands Thou even thou art to be feared who may stand in thy sight when once thou art Angry 3. That Conscience may be awakened consider seriously that you are alwayes under the Eye and Power of God so that he can do with you what he pleases You cannot hide your selves from him nor defend your selves against him Though you dig into Hell thence can his hand take you though you could climb up to Heaven and make your nest among the Starrs yet thence he can bring you down Amos 9. 2. Your breath is in His hand dare you to provoke him and he can take it out of your Nostrils without asking you leave or giving you the least warning You have no Lease of your Lives but are Tenants at will in these Cottages of Clay the Lord can turn you out and require your Souls at your hands at his own pleasure God has most Sovereign Power he is the onely absolute Monarch because all others are subject to himself VVhom he will he Kills whom he will he keeps alive whom he will he sets up whom he will he puts down whom he will he saves and whom and when he will he can destroy for ever He does according to his pleasure in the Army of Heaven and among the Inhabitants of the Earth and none can stay his hand or say to him What dost thou Dan. 4. 35. Surely 't is not safe by thy stupidness of Conscience any longer to engage this God against thee 4. Firmly Believe that 't is not more certain thou art a sinner than 't is certain that the Lord of Heaven is displeased with Thee Thee in particular Thou that hast an hard Heart and a senseless Conscience I am to tell thee heavy Tidings Gods Soul does hate Thee and he is Angry with thee every day If God should permit one of thy Old Companions in Wickedness to rise from the Dead to tell thee that his wrath abides upon thee and that thou art making haste unto the place of Torment would not this startle thee Or if an Angel from Heaven should meet thee with a Flaming Sword in his Hand and tell thee the way that thou takest is perverse before God and naming thy Name John Thomas Richard should say plainly that the Lord is thine Enemy how would this affect thee VVhy the Word tells thee this and that is a more sure word of Prophecy How expresly is it said Wo to the wicked it shall be ill with him Upon the wicked God shall rain Snares Fire and Brimstone and an horrible Tempest this shall be the Portion of their Cup Psal 11. 6. 5. Look upon God as the Lord of Hosts that thy Conscience may shrink and be afraid Many Legions of Angels are at his Service his beck commands them they are his Ministers to do his pleasure Psal 103. 21. And these Angels do so excell in strength that one of them was able to destroy in one Night an hundred fourscore and five thousand of the Assyrian Army Isa 37. 36. All the Devils in Hell God can Employ and they are very forward to be the Instruments of his Wrath and Revenge upon the workers of Iniquity The Men of the Earth are at his Command and he can stir up their Spirits and bring whole Armies of them against the People of his Indignation The Beasts of the Field the Fowls of the Air nay the most inconsiderable Creatures he can make terrible so as to tame the proudest of his Adversaries Those Locusts spoken of by Joel when God does Marshal them into an Army how terrible are they Like the noise of Chariots on the tops of Mountains shall they leap like the noise of a Flame of Fire that devoureth the stubble as a strong People set in Battel array before their face the People shall be much pained all Faces shall gather blackness Joel 2. 5 6. The Fire and Hail Snow and Vapour and Stormy Winds fulfill Gods Word The Thunder and the Lightnings say unto him Here we are being ready to consume the Rebellious against him The Lord is very terrible in himself oh dreadful to have an Omnipotent Enemy But when besides his own Power he has so great an Host at Command how should sinners tremble before him 6. Look back and see what Security has brought upon others Stupidness of Conscience has been the fore-runner of the most astonishing Judgments that ever were inflicted Read the Story of the old World and the Drowning of it Was it not terrible when all the Fountains of the great Deep were broken up and the Windows of Heaven were opened and the Rain was upon the Earth for forty Days and forty Nights together Gen. 7. 11 12 Oh what crying and what climbing was there to avoid that Deluge but all in vain the VVaters prevailed exceedingly fifteen Cubits above the highest Mountains and all flesh dyed that moved upon the Earth Fowl Cattel Beast Creeping thing and every Man But Security went before this Flood that swept all away They Eat they Drank they Planted they Builded they Married and were given in Marriage even to the Day that Noah entred into the Ark. The like sottishness and unsensibleness was in Sodom and Gomorrah before the Lord Rained Fire and Brimstone bringing Hell out of Heaven for their signal overthrow who had been sinners before the Lord exceedingly Like sins will have like ends and if thy Conscience is stupid as the Sodomites were thou mayst be destroyed suddenly and signally as they were 7. That Conscience may be awakened consider how unlikely 't is that Divine Patience should last much longer towards you Do not think that his patience towards his Enemies will be like his Mercy towards his Children and endure for ever You have found him long-suffering 't is Foolish presumption to think he will be ever suffering Laesa Patientia fit furor Abused Patience may quickly become Fury Hippolytus (b) Magne regnator Deûm Tam lentus audis scelera tà m lentus vide◠Ec quando saevâ fulmina emittes manu Si nunc serenum est Seneca in the Tragedy when his Mother-in-Law made an Incestuous motion to him wondred at the patience of Heaven and that she was not presently struck dead with a Thunder-bolt It may be Matter of great Admiration that stupid sinners have been spared all this while Oh let them not reckon that they shall be still spared though they continue in their provocations Sottish and Senseless sinner the Devil who temps thee to sin would fain drag thee to Hell immediately but 't is that God whom thou offendest that hinders him and exercises forbearance to see if at length thou wilt be led to Repentance But if thou art stupid still God may quickly suffer Satan to have his will upon thee and which is worse cause his own wrathful Vengeance to take hold on thee Dost thou think that the Spirit
nigh him the Bread and Water of life is brought to his very mouth but he will taste of neither though he so much needs both and may have both freely The Conscience therefore is troubled for unbelief for the sinners rejecting Christ in times past that when such great Salvation was offered it should be neglected and that the Lord Jesus should stand so long and knock so often at the door but it was kept shut and barr'd against him Oh 't were just sayes the sinner for Christ to go away and never to give so much as one knock at my Heart again and now I see my Need of his Salvation utterly to deny that Salvation to me 5. When the Conscience is rightly troubled The Anger of the Lord and the Curse of his Law are a very great burthen Sin has been committed Commands Holy Just and Good have been transgressed and Christ who alone can appease Divine Anger satifie for transgression and Mediate a Peace has been contemned well therefore may the Sinner be afraid How great and how fierce is this wrath of the Almighty there is never a single sin but makes the sinner liable to the Curse of the Law and how Cursed a wretch do iniquities ten thousand times ten thousand many times told render him every transgression makes the Lord Angry to how great an height then is that anger by Millions of transgressions raised The awakened sinner sees the Lord whetting his glittering Sword and his hand taking hold of vengeance hereupon fear does come upon him and pain as of a Woman in travel How scalding are the Drops of the Lords wrath what then are the full showers If God run upon any like a Gyant they must needs be broken with breach upon breach I dare not say that the anger of the Lord does lye alike heavy upon all awakened Consciences and truly humbled Souls nor that these terrors of Soul are equal in all that are brought home to Christ Though all humbled sinners are made with Ephraim to bemoan themselves yet some are made to bemoan themselves much longer and much louder than others Levi taken from the Receipt of Custom and Lydia felt not that we read of such Agonies and Terrors of Conscience as Persecuting Saul and the trembling Gaoler All the vessels of Mercy are not of the same temper and that which cannot abide the Fire 't is sufficient that as under the Old Law it passe through the Water Numb 31 23. As to these Legal terrors I would say these five things 1. These terrors in themselves are a punishment and therefore not to be desired in so great a degree we are not to be fond of them though when they are upon us we must desire support under them and that they may prosper unto the end whereunto they are appointed namely to wean us from our lusts and drive us out of our selves unto the Lord Jesus 2. These Terrors being a Punishment surely are not saving Grace Reprobates have had them in a great measure O Judas thou hadst an Hell upon Earth by Reason of legal Horror before thou wentest to thy appointed place and 't is possible to exceed in regard of these Therefore the Apostle takes care in reference to the incestuous Corinthian that he should not be swallowed up with over much sorrow 2 Cor. 2. 7. 3. Barely from these Terrors of the Law none can conclude that they shall certainly be joined to the Lord Jesus They are not alwayes fore-runners of Faith but sometimes they issue in despair and sometimes they wear off and sinners become more hardened and confirmed in their wickedness Thus it was with Pharaoh notwithstanding all his trouble and fear at some times of the Lords anger 4. Those that complain for want of these legal Terrors are really under them in a more remisse degree for those who are perplexed with doubts and fears about their Eternal state and think because they never were sufficiently troubled that they never yet closed with Christ what are these afraid of but Gods anger and his Curse which by sin has been deserved 5. Do not go about to direct or Counsell the Spirit of the Lord. If he bring thee home by a more gentle way give thee a sight of thy Remedy as soon almost as of thy sin misery thou hast the more cause to be thankful but withal to be the more vigilant and watchful for if wrath has not lain so hard upon thee thou wilt be the more subject to make bold with sin afterward and art not likely to be so fearful to incurre Divine displeasure for the future 6. Where the Conscience is rightly troubled the sinner is filled with grief and shame because of ' its iniquities God complains of the Children of Israel that they were Impudent and hard hearted Ezek. 3. 7. But the troubled Soul is confounded before God the humbled sinner thinks thus that if the World did know all the sins which he has been guilty of he should be ready to wish himself out of the World but Gods knowledge signifies more than if All Creatures were acquainted with his abominations I do not wonder at that expression Jer. 3. ult We lye down in our own shame and our confusion covereth us How foul does sin make us how unlike to God! how monstrously to resemble the unclean Spirit what high and horrible ingratitude is there in sin is this the requital for all the Lords goodness is this the return for millions of mercies shame upon this grows great and sorrow goes hand in hand with it We read that a voice was heard upon the high places weeping and supplication of the Children of Israel for they have perverted their way and they have forgotten the Lord their God Jer. 3. 21. Behold O Lord sayes the Church for I am in distresse my bowels are troubled my heart is turned within me why what ails her I have grievously rebelled this made her sighes many and her Heart faint Lam. 2. 20 22. Sin does best deserve sorrow because 't is so great an evil and there is such encouragement in Scripture here to spend our grief And the troubled Soul gives sin the greatest share and is sorry after all that 't is so little sorry Heark to one of our English Poets †Herbert pag. 158. Grief O who will give me tears Come all you springs Dwell in my head and eyes come Clouds and rain My grief hath need of all the watry things That Nature hath produc'd Let every vein Suck up a River to supply mine eyes My weary weeping eyes too dry for me Vnless they get new conduits new supplies To bear them out and with my state agree What are two shallow fords two little spouts Of a less World The greater is but small A narrow Cupboard for my griefs and doubts Which want provision in the midst of all Verses ye are too fine a thing too wise For my rough sorrows cease be dumb and mute Give up your
Apostle 1 Cor. 10. 22. Do we provoke the Lord to jealousie are we stronger than He 7. VVhen we set our selves before God we are to look upon him as our Judge and he will judge without respect of Persons He is an all-observing witness at present who is to be a Judg hereafter He will bring every person and every work into Judgment with every secret thing whether it be good or whether it be evil Eccles 12. ult If this were seriously thought of 't would make us fear him and keep his Commandements Let us set our selves as before our Judge continually then we shall be diligent that we may be found of him in peace without spot and blameless In the third place I am to tell you what 't is to set our selves before God 1. Then we indeed set our selves before God when we are firmly perswaded of his presence and are suitably affected There is no attribute of God that we are lesse able to deny then his Omnipresence and yet how rarely are our hearts awed by it VVe should watch over our hearts and thoughts and strive against the vanity and wickedness and impertinency of these as those that are perswaded we are before an Heart-searcher Who knows our thoughts a farr off Ps 139. 12. If there could not a proud or lustful or foolish thought arise but men might discern it should we not be ashamed and take more pains to keep our hearts clean and is not the Lords presence and knowledge more to be regarded then mans in like manner we should set a watch before the door of our Lips and ponder the path of our Feet because there is not a word in our mouths but God knows it altogether and the wayes of man are before the Eyes of the Lord and he pondereth all his goings Prov. 5. 21. 2. Then we set our selves before God when we hear what he speaks Our Lord tells us He that is of God heareth Gods words John 8. 47. he has an Ear to hear what the Spirit saith unto the Churches And that Man after Gods own heart professes Psal 119. 161. My Heart standeth in awe of thy Word The Lord has a special regard unto them that tremble at his Word who seriously enquire what his Will and Commands are and dare not to transgress them but certainly they do contemn both the Lord and his Presence who like those Psal 50. 17. Do hate Instruction and cast his Words behind them 3. Then we set our selves before God when we Observe how he looks upon us whether he frown or cause his Face to shine Jacob told his VVives I see your Fathers Countenance is not towards me as before Gen. 31. 5. And they who have a sence of God upon their Spirits if Gods Countenance be not towards them as before how are they troubled VVhen the Lord for a moment did hide his face from David that moment seemed an Age nay an Eternity therefore he crys out How long wilt thou forget me O Lord for ever How long wilt thou hide thy Face from me Psal 13. 1. But when God did manifest himself to him the Light of his Countenance did put a greater gladness into his heart than the joy of Harvest VVe are not to regard what Men say of us or how they look upon us but we are to mind Gods approbation or dislike He is a Jew that is one inwardly and Circumcision is that of the Heart whose Praise is not of Men but of God Rom. 2. ult 4. Then we set our selves before God when we take Notice what he does David cemplains of and threatens the ungodly Psal 28. 4. Because they regard not the Work of the Lord nor the Operation of his Hand he shall destroy them and not build them up VVe should mind diligently what God does to us that we may comply with his design in all even the severest of his Dispensations VVhat he does for us that his goodness may have an Holy and good effect upon us and we may Answer his Loving kindness by Gratitude and Obedience Finally what he does to others before us that we may receive Admonition by all the Examples that are given us 1 Cor. 10. 11. Others Experience of the Lords faithfulness should make us trust in him others Experience of the Lords severity should make us cautious of provoking him 1 Cor. 10. 6. Now these things were our Examples to the intent we should not Lust after evil things as they also Lusted 5. Then we set our selves before God when we live by Faith upon him David when he set the Lord before him because he saw God at his right hand concluded He should not be moved Psal 16. 8. The Lord was his Rock and his Fortress and his Deliverer his God his Strength in whom he was resolved to trust his Buckler and the Horn of his Salvation and his high Tower Psal 18. 2. He that Lives not by faith forgets God and his heart draws back from him But he that sets the Lord before him and considers his Promises and his power cannot but look upon him as worthy to be relyed upon and this is the way to be kept in perfect peace Isa 26. 3. Thou wilt keep him in perfect Peace whose mind is stayed on thee because he trusteth in thee 6. Then we set our selves before God when we desire Fellowship with him This fellowship is a Riddle to the VVorld but the Saints find it a most real happiness VVe are to set our selves before the Lord as weak and indigent and miserable and to implore the happiness of his favour in his dear Son and that he would communicate his Grace for the strengthning of us with strength in our Souls and the supply of all our wants VVho can indeed look upon God and not desire to taste and see how Gracious he is David followed hard after him and crys out My Soul thirsteth for God for the Living God when shall I come and appear before God Psal 42. 2. 7. Then we set the Lord before us when we refer all unto his Glory when we aim at this as our great End that he may be Magnified and Exalted We wofully forget God when we seek our selves and our own things when we chiefly design our own praise and Profit Set him indeed before you and then his Honour and the enjoyment of him will be the great Mark you will aim at and indeed his Honour and your Happiness are joyned together that you cannot seek his Honour but you must also at the same time seek your own Happiness and you cannot do any thing to his Dishonour but 't is also to your selves destructive In the fourth place I am to give you the Reason why a good Conscience makes Men to set themselves thus before God 1. Not to set our selves before God is exceedingly to Affront him If we were in the Presence of an Earthly King and should take no more Notice of him or not so much Notice of him