which he thought so good had such bad success and he found himself vanquished by Antonius he Repented of his Vertue and cryed out O Vertue I Served thee as a real thing but thou art onely an empty Name c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Te colui Virtus ut rem ast tu nomen it ane â—s But be you more fixed and better settled and whatever you lose keep a good Conscience And that you may do thus follow these Directions 1. Vigorously maintain the Combat against Corruption Onely sin can harm the Conscience and therefore strive against it Abstain from Fleshly Lusts for these War against your Souls 1 Pet. 2. 11. Have a special Eye to in dwelling sin for that 's a worse Enemy by far than Satan set upon the work of Mortification in good earnest hide the Word in your hearts that it may Antidote you against sin Derive Vertue from Christ Crucified to Crucifie the Flesh with the Affections and Lusts of it and call in the aid of the Spirit against the deeds of the Body Conscience will be kept in greater purity and Peace the weaker sin is and the more it is an underling 2. Sit loose from the World If Galeacius Caracciolus had loved his Honour and great Estate in Italy he would not have kept his Conscience undefiled from Rome's pollutions The Apostle Paul whose Conscience was good professes that he Gloried in the Cross of Jesus Christ by whom the World was Crucified to him and he unto the World Gal. 6. 14. He looked upon the VVorld as a grand Imposter he saw no Form nor Comeliness in it that he should desire it nay he perceived how sin had brought a Curse upon it no wonder if he slighted it You cannot Serve God and Mammon You must cast the VVorld out of your Affections presently and consent to let it go out of your Possession too when called to part withit if you would keep a good Conscience 3. Study the Vanity of Men and be not afraid of them The fear of Man bringeth a Snare says Solomon Fear of the Papists made Spira wound his Conscience and brought him into a fearful Case Cease ye therefore from Man whose breath is in his Nostrils for wherein is he to be accounted of Isa 2. ult Be not afraid of the terror of your adversaries neither be troubled but Sanctifie the Lord of Hosts in your hearts let him be your fear and let him be your dread if you would secure your Consciences 4. Pray much to be upheld Commit the keeping of your Souls unto God in well doing for he is Faithful Beg that he would never leave you nor forsake you but keep you by his Mighty Power unto Salvation It is not in vain to seek unto him for he is of Power to establish you Rom. 16. 25. He is able to keep you from falling and to present you faultless before the Presence of his Glory with exceeding Joy Jude 24. 5. Hold fast Faith that you may keep a good Conscience firmly believe that Life and Immortality which is brought to light by the Gospel and then by patient continuance in well doing you will seek for it The Lord grant unto you the Spirit of wisdom and Revelation the eyes of your Understanding being enlightned that you may more thorowly and certainly know what is the hope of your Calling and what the Riches of the Glory of that Inheritance which is above this will be a strong inducement to keep Conscience and heart and Conversation and all clean that you may grow more and more meet for that Inheritance You see the way to keep a good Conscience which was the fourth word of Advice 5. You that have a good Conscience be not Acted onely by Conscience but let Love d constrain you also to Obedience 'T is said of Titus That he accepted the Exhortation but was more forward of his own accord 2 Cor. 8. 17. Heed your Consciences telling you of your Duty but let your hearts be forward b Qui legem dat amantibâ—s Major lex a mor est sibi Boetius of their own accord to perform your Duty The high mettal'd courser does not stand in need of whip or spur loosen the reins he will run swiftly because he does delight in running Oh let your hearts be enlarged by love to the Lord and delight in your duty and then you will run the wayes of his Commands and so running you will at length obtain the prize Thus have I handled at large the second Doctrine To have a good Conscience should be every one 's greatest care This is the point I principally intended to prosecute I shall be very brief in those which do remain Doct. 3. The third Doctrine is this A good Conscience will make men set themselves as before God continually I have lived says the Apostle in good Conscience before God Hark unto David Psal 119. 168. All my wayes are before thee and Psal 16. 8. I have the Lord alwayes before me Job speaks after the same manner chap. 31. 4. Doth not God see my wayes and count all my steps And Elijah speaking of the Lord of hosts adds before whom I stand 1 King 18. 15. These men had a great sense of God upon their Spirits so should we and a good Conscience will still be putting us in mind in whose presence we continually are In the handling of this Doctrine I shall first prove that we are alwaies before God Secondly how we are to look upon God when we set our selves before him Thirdly what it is thus to set our selves before God Fourthly why a good Conscience will make us to do thus And fifthly Apply In the first place I am to prove that we are alwaies before God There are several degrees of the presence of God the highest degree of all is his presence with Christs humane Nature a second degree is his presence with the Angels and triumphant Saints in his Kingdom and Glory by whom he is seen face to face a third degree is his presence vouchsafed unto his Saints Militant on Earth whereby they are quickned strengthned and abundantly incouraged But besides all this there is a general presence of God whereby he fills both Heaven and Earth so that nothing can be hid from him Jer. 23. 24. Can any bide himself in secret places that I shall not see him saith the Lord do not I fill Heaven and Earth saith the Lord Three things are here to be remarked 1. God is so every where present as that he perfectly knows what is in us and done by us He does possesse our very Reins searches our very hearts all the hidden things of darkness will one day be brought to light and the Counsels of mens hearts be made manifest 1 Cor. 4. 5. Though good works are done never so secretly God sees and will reward them openly though wicked works are done never so closely he sees and they shall be openly punished 2. God is so
shalt thou understand the fear of the Lord and find the Knowledge of God As the Scripture contains such a full discovery of the Will of God so there are several promises made that it shall be a guide unto the Conscience and direct us in a safe way Prov. 6. 22 23. When thou goest it shall lead thee when thou sleepest it shall keep thee when thou awakest it shall talk with thee for the Commandement is a lamp and the Law is Light and the Reproofs of Instruction are the Way of Life So Prov. 4. 12. 13. Take fast hold of Instruction let her not go for she is thy Life when thou goest thy steps shall not be straitned and when thou runnest thou shalt not stumble 2. That Conscience may be well informed The Spirit of God must be begged for Conscience does very much imitate the Spirit Does the Spirit reprove for sin so does Conscience Does the Spirit Comfort so does Conscience Does the Spirit move us unto our duty so does Conscience And indeed 't is by the aid and Grace of the Spirit that Conscience does all this And as Conscience is a weak thing So also a dark thing without the Spirit Hark to the Apostle 2 Cor. 3. 17 18. Where the Spirit of the Lord is there is Liberty but we all with open face beholding as in a glass the glory of the Lord are changed into the same image from Glory to Glory even as by the Spirit of the Lord. The Spirit in the glass of the Gospel does give the Mind and Conscience such a sight of the Beauty of Holiness as that there is a change wrought in the very Heart the Image of God which does consist in Righteousness and True Holiness is instamped upon it We should with great earnestness ask the Spirit for as he is the Spirit of Holiness so also the Spirit of Truth of Wisdom and Revelation who alone can open the Eyes of the Vnderstanding Eph. 1. 17. 18 And besides our Heavenly Father has promised to give the Spirit unto them that ask him with much more willingness than Earthly Parents will give bread to their own Children 3. That Conscience may be well informed We must walk with the wise that 's the way to be wise our selves Prov. 13. 20. He that walketh with the Wise shall be Wise but a Companion of Fools shall be destroyed There is a destructive infection in Sin error therefore those cautions of our Lord. Take heed what you Hear and Take heed whom you Hear And the Apostle tells us that the Words of false Teachers will Eat like a canker or like a Gangreen Gangreens spread strangely and the gangren'd member is cut of for the preservation of the Body On the other side there is a kind of sanative or healing contagion iâ— Wisdome by conversing with Saints and Spiritual guides that are humble and holy and well instructed in the things of God by degrees we shall come to have our senses better exercised to discern both Good and Evil. 4. Let this be your design in desiring that Conscience may be informed well that you may do well according to that information When Christ asked the blind man that had had sight miraculously given to him Dost thou Believe on the Son of God he answers Who is he Lord that I might Believe on him Joh. 9. 35 36. He askes who he was as being very ready to Believe on him So should we inquire Lord what is thy will that we may do it what are thy Commands that we may yeild obedience to them What is the reason why the Lord will teach the humble 't is because these desire to know that they may Do what is required they have submitted themselves unto God and he sees that if they are entrusted with the Talent of Knowledge they will Trade with it 5. Beware exceedingly of false Lights If a false Light get into the Conscience what sad work will it make there When men take a lye to be truth how zealous are they in a bad matter T is a high piece of cursed art in the Devil to winde himself into the Consciences of men he gets into their wills and into their affections more easily He layes before them his ordinary baits of pleasures and profits and preferments And in all this he is no other than the God of this world here is no need of any great Metamorphosis for he knows that these things will easily take with the foolish and corrupt hearts of sinners But that he may get into the Conscience he acts more subtilly He transforms himself into an Angel of light and he transforms his instruments too so that they seem to be the Ministers of Righteousness 2 Cor. 11. 14 15. he puts sheeps cloathing upon the ravening Wolves that they may more easily prey upon the flock of Christ Surely the cunning of this enemy especially since we are warned should make us wary But since every light doth pretend to be true how shall we know which is false Certainly we must try the Spirits by the written Word Esa 8. 20. To the Law and to the Testimony if they speak not according to this Word 't is because there is no Light in them The VVord is of Divine Authority whoever rejects it has no understanding whoever does wrest it that is does make some passages of it to speak against it self and the whole design of it he does it to his own destruction nay though an Angel from Heaven should Preach a Doctrine contrary to it we must stiffly oppose him and boldly say He is accursed Gal. 1. 8. 2. As the goodness of Conscience lies in its illumination and being rightly informed So in the due exercise of its Authority and Power The force of Conscience is very great when 't is exerted so that good men have lookt upon themselves as Debtors and not to have paid their debts unless they have done their duty Rom. 1. 14. I am a debtor both to the Greeks and to the Barbarians both to the wise and to the unwise so as much as in me is I am ready to Preach the Gospel to you that be at Rome also they have lookt upon themselves as bound in Spirit Act. 20. 22. And now behold I go bound in the Spirit unto Jerusalem not knowing the things that shall befall me there and being thus bound in Spirit he could not give himself a latitude and dispensation though the Holy Ghost did witnesse in every City that Bonds and Afflictions did abide him Conscience has made good men to conclude themselves under a necessity to obey and they have professed they could not do otherwise 1 Cor. 9. 16. Necessity is laid upon me yea woe is unto me if I Preach not the Gospel and so Act. 4. 20. We cannot but speak the things which we have Seen and Heard Now what that Power and Authority is which a good Conscience exercises I shall shew you 1. Conscience has Authority and Power to
break the Rock so does the Word the the Heart though never so hard and senseless 't is compared also to fire because like fire it does both give light and refine and purifie the Conscience Yeare Clean sayes Christ but how through the word that I have spoken unto you John 15 3. Let the Word of Christ therefore dwell in you richly 't will be an Excellent and effectual Antidote against sin and temptation when your Hearts stand in awe of the Word of God as David's did how will it preserve you from defilement 2. Affliction is like a Furnace to refine That Conscience may be pure Affliction is to be improved The Rod of Affliction though it seem to be dry and withered yet like Aaron's 't will bud and blossom and bring forth the Fruits of Righteousness Heb. 12. 11. Now no chastening for the present seemeth to be joyous but grievous nevertheless afterwards it yieldeth the Peaceable Fruits of Righteousness unto them that are Exercised thereby And before the Apostle informs us that 't is God's design in Afflicting to refine and purifie v. 9 10. We have had Fathers of our Flesh who Corrected us and we gave them Reverence shall we not much rather be in subjection to the Father of Spirits and live For they verily for a few days chastened 〈◊〉 after their own pleasure but He for our profit that we might be partakers of his Holiness The smart of Affliction does help very much to awaken Conscience and to discover the evil and danger of sin and then sin is found to be ten thousand times more bitter when we reflect upon it than ever was fansied to be sweet in the time of Temptation We may indeed with submission pray against Affliction and intreat that gentler ways may be used to sanctifie us and we may take the more comfort and our sincerity will be the more Evident when milder Methods are effectual One of our English Poets speaks Excellently to this purpose (*) Herbert Discipline pag. 173 174. Throw away thy Rod Throw away thy Wrath. O my God Take the gentle path For my hearts desire Vnto thine is bent I aspire To a full consent Not a word or look I affect to own But thy Book And thy Book alone Though I fail I weep Though I halt in pace Yet I creep To the Throne of Grace Then let wrath remove Love will do the deed For with Love Stony hearts will bleed Love is swift of foot Love's a Man of War And can shoot And can hit from far Who can scape his bow That which wrought on thee Brought thee low Needs must work on me Throw away thy Rod Though Man frailties hath Thou art God Throw away thy Wrath. But if the Father of Spirits sees it meet and needful to use the Discipline of the Rod it concerns us to hear the Voice of it and understand the meaning and this it always speaks and that very plainly that our Consciences and indeed all within us should be more clean and Holy 3. The Blood of Christ purges the Conscience from dead works This is the Fountain which in the Gospel is set open for Sâ—n and for Uncleanness 'T is He who hath loved us and washed us from our sins in his Blood Rev. 1. 5. So Heb. 9. 14. How much more shall the Blood of Christ who through the Eternal Spirit Offered up himself without spot to God purge your Consciences from dead works to serve the Living God Though our Lord aimed at our Justification and the Remission of sin when he shed his Blood and Sacrificed himself for us yet he had our sanctification and cleansing also in his eye Upon this Account the Apostle Peter tells us That he bear our sins in his own Body on the Tree that we being dead unto sins might live unto Righteousness 1 Pet. 2. 24. And we read Eph. 5. 25 26 27. that Christ loved the Church and gave himself for it that he might Sanctifie and cleanse it and present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be Holy and without blemish Apply this Blood unto your selves be perswaded that it has a sanctifying vertue and pray for purity as that which is a great part of Christ's purchase as well as your own Perfection 4. If you would have Conscience pure you must not resist but yield unto the Spirit of Christ 'T is his Work not onely to shew sin but to slay it he convinces of sin and also Mortifies the deeds of the Body Rom. 8. 13. If ye live after the Flesh ye shall dye but if ye through the Spirit do Mortifie the deeds of the Body ye shall live The Power of sin is great and this Power is strengthned by the Principalities and Powers of Darkness who do endeavour to keep up sins Dominion So that if the Spirit of the Lord did not shew the exceeding greatness of his Power our Hearts and Consciences would still remain defiled we should never have our Fruit unto Holiness nor the end everlasting Life I have done with that sixth particular The goodness of Conscience lies in the purity of it 7. The goodness of Conscience lies in the calmness and peace of it What the Apostle speaks concerning the wisdom which is from above That 't is first pure and then peaceable may be applied unto a good Conscience first 't is pure then peacable there may indeed be purity without peace but there cannot be true peace without purity There is a false peace which is too commonly found in the ungodly and the Hypocrite this peace sin does not disturb but increase and by this peace the strong man armed does keep possession But true peace is peculiar unto them that are sanctified and when once they have attained unto it they are brought as it were within the Suburbs of Heaven and see the dawning of that Light which is everlasting That you may the better discern this true peace of Conscience I shall set it forth in these particulars 1. True peace of Conscience is founded upon the Blood of God So Christs Blood is called for as he was made of the seed of David according to the flesh so he is expresly affirmed to be over all God blessed for ever Rom. 9. 5. There could be no remission of sin without shedding of blood and no other blood would serve the turn the blood of Bulls and goats would not take away sin Heb. 10. 4. Nay supposing that Mans blood had been shed for us it would not have been expiatory Shall I give my first born for my transgression the fruit of my body for the sin of my Soul Mic. 6. 7. Nothing but what satisfies the justice of God will satisfie and pacifie the Conscience and bring it to a well-grounded tranquillity but 't is the blood of Christ alone that satisfies divine justice Conscience therefore can have no true rest till that blood be applied Luthers Conscience
upon the Children of Men to see if there be any that do understand and seek him Psal 14. 2. But what kind of Hearts and Consciencs have the most of Men God is surely Angry and his Messengers are to be Reprovers and they must Reprove sharply that they may touch the Conscience to the quick And who knows but that the word in their mouths may be quick and powerful sharper than any two-edged Sword piercing even to dividing asunder of the Soul and Spirit of the Joynts and Marrow and may be a discerner of the thoughts and intents of the heart Heb. 4. 12. My Reproof I shall Direct unto several sorts of Persons 1. They are to be Reproved whose Consciences are Ignorant They are Ignorant of God and Ignorant of themselves and which is worse they care to know neither Though God be the most Excellent Object that can be known though without Knowing him there can be no enjoying him though the knowledge of God be Transforming and change us into his Image and Likeness yet how many are willingly Ignorant they care not to know him nor his will nor what he is able to do either for them or against them There is a black veil upon their hearts so that they see not their Happiness nor their Misery This makes them unconcernedly and without fear to turn their backs upon Christ and Heaven and to make great speed after Satan in those ways that lead unto utter perdition They are miserably unacquainted with themselves they see not in what state they are they know not whither they are going They despise their own ways that is they take no more Notice of their own doings than we do of those whom we most of all contemn And as for their hearts they are Terra incognita like Land never yet Discovered They may truly say that their Hearts were born with them that the Hearts have been bred up with them and that they have carried their Hearts up and down with them at their days and yet they and their Hearts are utterly unacquainted Oh that these dark Consciences would but consider these three things 1. How much evil there is in Ignorance Let Papists say That 't is the Mother of Devotion the Scripture speaks otherwise That 't is the Parent of Wickedness The Prophet having said there was no knowledge of God in the Land presently adds by swearing and lying and killing and stealing and committing Adultery they break out and Blood toucheth Blood Hos 4. 1 2. intimating that Ignorance of God was the cause of all the other abominations So Jer. 9. 2 3. They be all Adulterers an Assembly of Treacherous Men they bend their Tongue like their Bow for lies but they are not valiant for the Truth and they proceed from evil to evil Now from whence is all this They know not me saith the Lord. Certainly the Sons of Men are alienated from the Life of God and encouraged in wickedness through the Ignorance that is in them VVhen Conscience is Blind what is there to lay restraint upon Corrupted Nature And if there be no restraint the desperate Corruption of it will quickly appear and wickedness will be done with greediness Eph. 4. 18 19. 2. How inexcusable is this Ignorance considering the Light that shines and the means of Knowledge The Advantage of the Jews was great in that the Oracles of God were committed to them Rom. 3. 1 2. herein they were priviledged above the other Nations that the Lord had given his VVord unto them But we have an Advantage above the Jews because the Revelation of the Lords VVill and of his Glory is much clearer under the New Testament than it was under the Old How fully hath God spoken to us in these last days by his Son Life and Immortality are brought to light by the Gospel Death and Destruction are discovered Christ Crucified is Preached who is the Lord of Life and Glory and a Saviour from Destruction Oh how are they without Apology who shut their Eyes against so glorious a Light and will not know those things which are of so high concernment to themselves Oh you dark and heedless Souls you may be wept over as Christ did over Jerusalem because you will not know in this your day the things that belong to your Peace though quickly in a way of Judgment they may be hid from your eyes Luke 19. 41 42. 3. This Ignorance as light as you make of it is destructive None ever did hit upon the way to Life before they were aware The blind will never enter in at the straight Gate but must needs go on in that broad Road that leads to Death and Hell Solomon speaks expresly Prov. 29. 18. Where there is no Vision the People perish You read also Hos 4. 6. My People are destroyed for lack of Knowledge VVhen the Lord does save any he gives them an Heart to know himself and his Son Christ Jesus but if the Gospel be hid 't is hid to them that are lost 2 Cor. 4. 3. I know many Ignorant sinners look upon their Ignorance as their excuse for their wickedness but how can Ignorance excuse them since they are glad of their Ignorance are not desirous to know nay hate the Light which might discover their evil deeds VVâ— are told that this is the Condemnation that is tâ—â— cause of sore Condemnation that Light is come in the World and Men love Darkness rather than Light because their Deeds are evil John 3. 19. 'T is a common thing for Ignorant ones to have a Blind and presumptuous trust and confidence in God and nothing more usual in their mouths than this He that maâ—â—â— us will save us But let such hearken to the Prophet 〈◊〉 tremble Isa 27. 11. It is a People of no understanding therefore he that made them will not have Meâ—â—y on them and he that formed them will shew them 〈◊〉 Favour 2. They are to be Reproved whose Consciences are large and can swallow almost any thing Such 〈◊〉 suck in with greediness the loosest Principles and how are they pleased with an Argument craftily managed by a Profane Wit against that preciseness which the Gospel does require How do they grudge their time and pains to God and to their Souls But to the World and to their Lusts they are exceeding Liberal These large Consciences do stretch Christian Liberty even to a most sinful Licentiousness Quod libet id â—â—cet They will plead for any thing to be Lawful which they like though never so much to be condemned Some will plead for sports upon the Lords day other for vain and foolish talking and jesting others for Oficious lying others for perjury to save a mans sâ—â— from damage This largeness of Conscience how largely has it spread it self But the larger Conscience is the narrower will be our Obedience the less 〈◊〉 be done for God and more against him the less 〈◊〉 be done in Order to Salvation and more towards meâ— eternal
Little ah little indeed did I think that this was the place I was going to I did not imagine the Judge had been so Righteous the Trial at his Tribunal so Strict and that so few would have been saved I did not imagine 't was so ordinary for Souls to be deceived and that there was so much counterfeit grace in the world I thought my self safe when I was farthest from it and never perceived my mistake till now 't is too late to correct it I dreamt of Heaven but am in the lowest Hell I hoped to be saved but must be a damned wretch to all Eternity Oh that I had waked before How happy had I been if a right trouble of Conscience had been in the room of a false peace Wo is me that I flattered and by flattering did undo my self And now what course shall I take Ah this totally confounds me that no course can be taken for my relief Heaven now I see but so far off that I can never get thither and out of Hell there is no Redemption So much be spoken by way of reproof to them whose Consciences are in peace but that peace has no good ground upon which 't is builded 4. They are to be reproved who offer violence to their Consciences and very ordinarily do sin against them Conscience speaks once twice thrice speaks in the name of the Lord tells them of Life and Death of the Life that will be lost and the Death which will be incurred by sin and yet these Transgressors go resolutely on in an evil course and hate to be reformed They do in effect speak to their Consciences as the children of Judah did to the Prophet Jer. 44. 16. As for the word which thou hast spoken to us in the name of the Lord we will not hearken unto thee Let Such consider and that seriously 1. Sinning against Conscience is the way to Cauterize and Sear it 'T is bad to have a dul Conscience which does its office so remissly that no good effect at all follows this onely Almost perswades a man to that which is good onely Almost disswades a man from that which is evil 'T is worse to have a stupid Conscience which takes no notice of thousands of sins unless some very crying ones be committed and that commission followed with some grievous Plagues But 't is worst of all to have a seared Conscience which is not at all moved though there be a giving full way to the most foul abomination (y) Cauteriata conscientia est quae nullâ ratione commovetur ne atrocissimis quidem flagitiis in iis praecipue reperitur qui pâ—stquam fuerint illuminati sceleratae vitae sese dediderunt Ames De Conscient lib. 1. c. 15. Such a kind of Conscience as one observes is to be sound especially in those who have been enlightned but contrary to that Light do sell themselves to do wickedly Where Conscience is seared Light is extinguished there is no Grief or Shame because of sin but an impudence and rejoycing in evil the mind is reprobate and the affections vile and iniquity is committed with Greediness Even some Philosophers have called this searedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the heart is senseless like a stone and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because such sinners become like brute Beasts made to be taken and destroyed 2 Pet. 2. 12. A Sinner whose Conscience is seared as with an hot iron how does he stand ready for the Devils service and commonly he is employed in the vilest pieces of Satans Drudgery When Richard the third did Murther his two Nephews that he might come to the Throne he employed a couple of villains to perpetrate that murther who were so senseless as to stick at nothing When Belzebub has any eminently and egregiously odious work of darkness to be done he does set a man with a seared Conscience about it such an one is likely to do the business effectually Such Transgressors declare their sin as Sodom they openly bid defiance to Heaven and how soon may the Just and Jealous God by some remarkable stroke destroy them What a madness is it to sin against Conscience since this has so great a tendency unto the fearing of it 2. Sinning against Conscience may bring you to despair If Conscience be not seared by Sin it may be so wounded as that a cure may be conceived impossible The Soul in a great agony may cry out My breach is wide like the Sea and who can heal me Great is the sin great is the horrour of Despair What the Poet sayes concerning Envy may very truly be applied unto Desperation Siculi non invenere Tyranni Majus tormentum The Sicilian Tyrants though infamous for their cruelty never invented a Torment comparable When Despair has once seized upon the Conscience then indeed there is Hell above ground A Despairing sinner is the truest and likest picture of a damned Reprobate The deplorableness of such a state wherein hope leaves a sinner and he gives over himself and all for lost I shall set forth in these particulars 1. A Despairing Conscience remembers God and is troubled it sees frowns in his Face and how terrifying is his Voice for he speaks unto such sinners in his wrath and vexes them in his sore displeasure Then sayes Luther (z) Verus terror nascitur cùm Dei irati vox auditur h. e. cùm sentitur conscientiâ Tum enim Deus qui antea nusquam erat est ubique qui prius dormire videbatur omnia audet videt ira ejus sicut ignis ardet furit occidit Luther Tom. 1. in Gen. c. 12. There is true Horrour when the voice of an angry God is heard and perceived by the Conscience then the Lord who was thought to be no where is every where and he that did seem to sleep before does now hear and see all things and his Anger like the Fire does burn and rage and kill all before it A despairing sinner apprehends what a terrible enemy the Lord is and then to think that this Lord is his Enemy and that justly and withall that he is now irreconcilable oh how does this confound him 2. A Despairing Conscience looks upon the creatures and findes them all miserable comforters Judas in temptation thought thirty pieces of silver a great matter but when he was seized upon with Despair he flung away the silver as that which was altogether unprofitable Mat. 27. 3. 5. Love of money had wounded him and money it self could not heal him nor buy a medicine for him Riches say to the despairing Conscience We are not able to deliver in this day of the Lords anger Pleasures say Help is not to be found in us 't is not in our power to sweeten that cup of trembling which is filled with the wine of Gods indignation Honours and worldly Greatness say We cannot skreen thee from Him that is higher than the highest and who if he will not
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
would principally lye at Satans door as all the Glory of that good which is done by us is to be ascribed unto God The Devil did not thrust the forbidden fruit into Eve's Mouth whether she would or no but only did cunningly and strongly perswade her to eat of it In like manner he deals with us he layes his baits (z) Vnam esse omnium rem pulcherrimam eoque pulchriorem si vacet populo neque plausum captans se tantum ipsa delectet Quinetiam mihi quidem laudabilior a videntur omnia quae sine venditatione sine populo teste fiunt non quo fugiendus sit omnia enim bene facta in luce se collocari volunt sed tamen nullum the atrum virtuti conscientiâ majus est Cicero Tuscul Quaestion l. 3. pag. mihi 146. before us and endeavours our ruine by offering what does please us But a good Conscience is deaf unto the Devil and scorns his offers for his offers are to the losse of the Righteous man What are the riches of the World which Satan talks so much of compared with the unsearchable Riches of Christ what are the pleasures of sin compared with peace of Conscience what are all Earthly advantages and preferments compared with Communion with God and the Light of his Countenance A good Conscience is firmly perswaded that 't is good for us to draw near to God Psal 73. ult to be near to Him is for our Honour Interest Safety Delight and satisfaction and hereupon the Believer rejects Satan with an Holy contempt and indignation for he see◠'t is folly as well as wickedness to leave his Fathers House where there is bread enough and to spare and to go feed upon busks in the farr Country 7. He that hath a good Conscience can look upon death with desire which is so exceeding terrible unto others The Believer may indeed be willing to live that he may serve his generation according to the will of God and that he may do that for Christ on Earth which he cannot do when he comes to heaven but his Conscience being pure and peaceable having an assurance what a kindness death will do him He does with the Apostle desire to be dissolved and to be with Christ which is far better Phil. 1. 23. There is profit pleasure and honor in a Believers departing no wonder if he desires to depart There is profit in it to dye is gain says the Apostle he gains more grace in the instant of his dissolution than he got all his dayes before for upon death his Spirit is made perfect in Holiness There is pleasure in death for sometimes 't is sweetned with ravishing transports of Spirit and it is the Porter to open the gate into full and Everlasting joyes having put an end both to sin and sorrow Finally there is honour in Death for the Believer having fought a good Fight and finished his course and kept the Faith he goes to receive the Crown of Righteousness 8. He that hath a good Conscience can look into Eternity and be filled with joy unspeakable and glorious That is one of the Richest jewels in the Crown of Life that it fades not away The good Conscience looks up to Heaven fixes its eye upon God sees that bosom in which the sanctified Soul must lye and (a) Da Pater omnipotens menti conscendere sedem Da fontem lustrare boni da luce repertâ In te conspicuos animi defigere visus Disjice terrenas nebulas ponder a molis Atque tuo splendore mica Tu namque serenum Tu requies tranquilla piis Te cernere finis Principium vector dux semita terminus idem Boetius de Consolat Phil. l. 3. met 9. pag. mihi 88. rest forever After millions of years are spent praise will be continued delight will be as green and fresh as ever there will be no loathing of that heavenly Manna after so many thousands of ages as there have been minutes since the Creation Joy in heaven will be as far from an end as it was when first of all it did begin Mortality and change are the disgrace of all temporal delights and pleasures but a good Conscience rejoyces and well it may do so in a better and enduring substance it sees how sure how near Eternal Life is and upon this follow raptures of pleasure Cyprian (b) Exultabunt Sancti in gloriâ videbunt Deum gaudebunt Ibi non gustabunt quam suavis sit Dominus sed implebuntur satiabuntur dulcdinemirificâ nihil eis deerit nihil oberit omne desiderium eorum Christus praeens implebit Non senescent non abescent non putrescent ampliùs perpetua sanitas foelix Eternitas be atitudnis illius sufficientiam confirmabunt Non erit concupiscentia in membris non ultra exurget rebellio carnis sed totus hominis status pudicus pacificus sana ex integro Natura sine omni maculâ rugâ deinceps permanebit Erit denique Deus omnia in omnibus illius praesentia omne animae corporis implebit appetitus Cyprian Serm. de Christ. Ascens does excellently set forth this full and Everlasting happiness of the Saints in Heaven They says he shall see God and Rejoyce and be Delighted they shall Enjoy that Glory and be swallowed up in that Joy for Ever-more There they shall not only taste how sweet the Lord is but shall be filled and satisfied with his wonderful sweetness nothing shall be wanting nothing shall be hurtful Christ being present will satiate all their longing They shall not grow old or weak or dye any more There will not be Concupisence in the Members nor Rebellion in the Flesh against the Spirit but Mans Nature will be fully restored and Sanctified and Healed and so will remain without any spot or wrinkle Everlastingly Finally God will be all in all and his immediate and glorious presence will so abundantly fill the Saints that they shall not be able to desire more You see now in several respects how desirable 't is to have good Conscience wheresoever such a Conscience looks upwards downwards inwards forwards still there is peace and Consolation Oh look into your Consciences and see what they are whether good or bad and oh that all bad Consciences may be utterly restless till they are made good ones VSE IV. Of Advice unto them whose Consciences are good which have been cleansed and quieted by the blood of Christ and by the VVord and Spirit of Grace My Advice is in these particulars 1. Be very thankfull for this unspeakable Gift of a good Conscience The largest Empire in the VVorld a Crown of pure Gold upon the Head is nothing near so great a Blessing as a pure and peaceable Conscience I may use the Angels Salutation to the Virgin Mary unto every Saint that has such a Conscience Hail thou that art highly Favoured The Lord is with thee Blessed art thou among the Sons of Men.
as of another Man surely he would ill resent it God is the King of Glory and if his Presence is not regarded we make no more of him than if he were an Idol which has Eyes but sees not Ears but hears not and in whose power 't is not to do either good or evil 2. Not to set our selves before God is to thwart the End that he aims at both in his Word and Works His Works are many and great that we might stand in awe of the Worker and in his Word he has told us what a God he is that we might fear before him 3. To set our selves before God is the way to keep up the Authority of Conscience the Word in Consciences Mouth will be more heeded when our Eyes are open to look upon that Holy and Powerful God whose Officer Conscience is 4. To set our selves before God is both for our Delight and Advantage The Presence of God is terrible indeed to the evil Conscience but those whose hearts are cleansed are glad that the Lord is ever with them VVith what satisfaction and Triumph did the Church speak those words Psal 46. 7. 11. The Lord of Hosts is with us the God of Jacob is our Refuge Selah And the profit which we reap from a sence of this Presence is very great for when we hear and pray and perform other Duties as in the Lords presence then they turn to good Account but when God is not regarded to be sure we are not at all Advantaged nay our very Duties do but increase our guilt and hardness VSE 1. Of Reproof 1. How are they to be blamed who instead of setting themselves before God Banish the thoughts of him and Live without him in the World This forgetfulness of God is the Root of presumption and boldness in sin when there is no sense or fear of the Lords Eye or Hand then the hearts of the Sons of Men will be be fully set in them to do evil This forgetfulness of God encourages also to Hypocrisie and so the whited Sepulchre do but appear beautiful outwardly to the Eyes of Man the Hypocrite is not concerned at the Eye of God which sees all that filthiness and rottenness that is within 2. How are they to be blamed who instead of having recourse to God who is just before them place their confidence in the Creatures The Papist is concerned who prays to Saints and Angels 't is said indeed for his defence that we speak unto Courtiers to intercede for us to a Prince and therefore we must speak unto the Saints departed to Intercede for us to God But I shall retort this similitude thus Suppose thou wert just before a King and he should give thee leave and command thee to Offer thy Petition to him would it not be unreasonable then to send to a Courtier that is a Thousand Miles off to speak a good word for thee God is just before thee and has commanded thee to call upon him and is ready to hear the Saints in Heaven are a great way off their Mediation is needless Blind Papist open thy eyes and see God near thee and thou wilt never pray to Saints and Angels more The Protestant also is concerned for he also places his Confidence in the Creature when he looks upon his Wealth as his strong City and his dependance is upon things visible and not as it ought to be alone upon the invisible God VSE II. Of Exhortation Let Conscience have this Effect upon all of you to make you set your selves before God 1. This will make you to abhor your selves (f) Quantisper extra terram non respicimus propriâ justitiâ sapientiâ virtute pulchre contenti nobis suavissimè blandimur tantum non semidei videmur At si semel coeperimus cogitationem in Deum erigere expendere qualis sit quà m exacta justitiae sapientiae vitutis ejus perfectio ad cujus amussim conformari nos oportet quod antea in nobis falso justitiae praetextu arridebat pro summâ iniquitate mox sor descet quod mirisicè imponebat sapientiae titulo pro extremâ stultitiâ foetebit quod virtutis faciem prae se ferebat miserrima impotentia esse arguetur adeò divinae puritati malè respondet quod videtur in nobis vel absolutissimum Calvin Instit. l. 1. cap. 1. Job 42. 5 6. Mine Eye seeth thee wherefore I abhor my self and Repent in Dust and Ashes The view of Gods Power Wisdom Holiness Justice will make your VVeakness and Folly and Defilement and Guilt to be the more apparent 2. This will make you to resist Satan and to contemn the things of the World which he Offers to you God is ready to give you Power against the Tempter and all that he Offers is nothing less than nothing and Vanity compared with the All-sufficient God David when his Eye was cleared and he saw God no longer Admired the Prosperity of the wicked but said Whom have I in Heaven but thee and there is none on Earth that I desire besides thee Psal 73. 25. 3. This will make you to have an eye to your Hearts because God looks into and requires these and to be more Spiritual and Lively in all your Duties and more generally to please him in all your Actions VVhen you consider seriously that He does beset you behind and before and does lay his Hand upon you Psal 139. 5. You will be afraid to provoke him lest that Hand do crush you in the very act of the next Transgression 4. If you set your selves before God this will make you to be the better contented when outward comforts are taken from you Outward Comforts may be rejoyced in but for Gods sake God is to be rejoyced in for his own sake And his goodness and fulness being still the same he is as much to be delighted in when the Creatures are gone as when they are present When the Figg-trees did not blossom and there was no Fruit in the Vines yet the Prophet sayes I will Joy in the Lord and Rejoyce in the God of my Salvation Hab. 3. 17 18. 5. This will make you Fearless of Men nay undaunted in the hour of your Dissolution VVhen you are in the Valley of the shadow of Death you will fear no evil as long as you see that God is with you and Death will be so far from separating you from his Presence or from his Love that 't will send you nearer to him than ever and admit you to a fuller enjoyment of him than can be vouchsafed to any under the Sun Thus of that third Doctrine A good Conscience makes men to set themselves before God continually Doct. 4. The Fourth Doctrine is this That a good Conscience has a great and lasting influence upon the life and all the Actions I have lived sayes the Apostle in all good Conscience and that unto this day so Heb. 13. 18. We trust we have a good Conscience in all
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
(q) As dirty hands foul all they touch And those things most which are most pure and fine So our clay-hearts ev'n when we crouch To sing thy praises make them less divine Yet either this Or none thy portion is Herb. Misery p. 93. 6. Till Conscience be good how extreamly dangerous is our Estate We are the Children of Wrath the Sons of Death Condemned already not sure to be a day or hour out of that place of Torment where the Worm does not dye and the Fire none can quench When the Lord speaks to the Ungodly his mouth is full of threatnings his words are woes and curses and not one syllable of Encouragement or hope does he give them as long as they are resolved to continue in their wickedness Indeed if they are willing to have their Consciences and Conversations cleansed then he declares himself inclined to Mercy and to make them white as Wool or Snow though before red like Scarlet or like Crimson Isa 1. 16. 18. But as long as Conscience is secure and the sinner is resolved and obstinate alas God is angry with him every day the Vial is continually filling fuller and more wrath is treasured up against the day of wrath If the sinner turn not the Lord hath whet his Sword he hath bent his Bow and made it ready and who knows how soon the Arrow may be shot that may dispatch the sinner in the twinkling of an Eye and both kill and damn together 7. If Conscience be not good how great and intolerable may be the torture of it when it is awakened Solomon tells us That the Spirit of a Man may sustain his Infirmities but a wounded Spirit who can bear These wounds are made by sin as the Meritorious caus e and by the hand of God himself as an Holy Righteous Dreadful Sin-revenging Majesty The buffetings of Satan indeed are sometimes very troublesome and terrible but what are the buffetings of a Creature if compared with the blows and wounds of Him that is Almighty When God shall say to a sinful soul Behold I am against thee Ezek. 5. 8. When God shall run upon a Transgressor as a Giant and break him with breach upon breach surely his hands will not be strong his heart will not be able to endure 'T was a saying of Luther (q) Animus malè sibi conscius potiùs in mille rerum formas verteretur ac citiùs per saxa per ignes per ahaeneos montes denique ad Diabolum ipsum ferretur quam ad Deum accederet Luther Tom. 1. In Genes c. 43. That an evil Conscience being indeed wounded had rather be turned into a thousand forms had rather venture upon Rocks and Flames Mountains of brass nay upon the Devil himself than have to do with God The Design of which passage is to shew how terrible the Lord is unto a guilty and enraged Conscience Such are said to be Drunken but not with Wine unless it be the Wine of Astonishment and they are compared to a wild Bull in a Net being full of the Fury of the Lord and the Rebuke of God Isa 50. 20 21. If you look into Scripture you may find the Saints themselves complaining of these wounds in their Consciences Listen to Job Chap. 6. 2 3 4. O that my grief were throughly weighed and my Calamity laid in the Balances together For now it would be heavier thâ—â— the sand of the Sea therefore my words are swallowed up for the Arrows of the Almighty are within me the Poyson whereof drinketh up my spirit the terrors of God do set themselves in array against me The Psalmist speaks to the same purpose Psal 88. 14 15 16. Lord why castest thou off my soul why hidest thou thy Face from me I am Afflicted and ready to die from my youth up while I suffer thy terrors I am distracted thy fierce wrath goeth over me thy terrors have cut me off And if Saints have drank so deep of this Cup of Trembling oh how bitter may it be to sinners (r) Est intus animi vigor Arce conditus abditâ Haec venena potentius Detrahunt hominem sibi Dira quae penitus meant Nec nocentia corpori Mentis vulnere saeviunt Boetius l. 4. Met. 3. pag. mihi 122. As therefore you would avoid the Lords contending with you which will make your spirits fail before him it should be your care to have a good Conscience 8. A good Conscience as it will make those that have it to be better and better themselves so it will render them exceedingly beneficial and make them blessings unto others A good Conscience like Rebecca of old is weary of the Daughters of Heth and is not satisfied unless the Flesh be like the house of Saul growing weaker and weaker and the Spirit be like the house of David growing stronger and stronger Conscience puts the Saints upon following on to know the Lord and following harder after him and though the least Grace deserve Infinite and Eternal thanks and Conscience urges unto praise yet withall it adds that the highest measures of Holiness are not to be rested in but still there must be a growing up into Christ in all things untill we arrive unto a perfect stature in his Kingdom A good Conscience will also make us publick Blessings unto others (s) Vir bonus est commune bonum It considers we are not Born or New-born onely for our selves It will make us beneficial to the Church and to the World 1. To the Church If there were more of Conscience it would hinder Animosities Contentions Divisions Declinings the decay of Love and of the Power of Godliness Conscience is for Peace and Unity and for walking as Saints and Brethren Mens Passions and Interests put them upon those courses that tend to Dividing and Destroying the Church of Christ 2. To the World A good Conscience will make us to put on Bowels and to compassionate Mankind 't will hinder us from Offending them and hardening them against Religion 't will make us pray for and endeavour the gaining and saving of them It will cause our Light so to shine before Men that they seeing our good Works may Glorifie our Father which is in Heaven and at length they may be brought to desire to become themselves of the Number of his Children I have done with the Reasons of the Doctrine I come now to the Application VSE 1. Shall be of Reproof If it should be the care of all to have a good Conscience alas whose heart may not smite him who has not Reason to acknowledge that a sharp Reproof is but justly due Conscience in these last and worst days seems to have left the Earth and truly till there are better Consciences there may not be better days or if there should be better times they would but prove a Judgment For if Mens Hearts are stupid under Adversity Prosperity is not likely to awaken them The Lord looks down from Heaven