his Anger is to be dreaded He Rules and Governs the World He forms the Light and create◠Darkness he makes Peace and creates Evil and therefore surely 't is wisdom to please him and the height of madness to provoke him 2. Conscience is given to Man that it may put him in mind of his own great Interest and concern which is to secure his Soul and to provide for Eternity 'T is not without reason that the Natural Man is called flesh in Scripture Gen. 6. 3. The flesh does so prevail against the Soul as to take up his whole time and care His great enquiries are What shall I eat what shall I drink and wherewithall shall I be cloathed Mat. 6. 31. And thus he would live as if he had no Soul to save or lose if Conscience did not put him in mind of that precious Jewel which he is intrusted with and bring to his remembrance that of our Lord Jesus Mat. 16. 26. What is a Man profited if he shall gain the whole World and lose his own Soul Or what shall a Man give in exchange for his Soul Conscience tells us of a Soul which is of greatest value and which is in greatest danger It calls a Man a Fool for saying Soul take thine ease eat drink and be merry thou hast Goods laid up for many Years Sumptuous Fare cannot satisfie the Souls hunger the most delicious Wines cannot quench the Souls thirst nor purple and fine Linnen cover the Souls Nakedness These things onely gratifie the senses but some thing that 's higher and more durable must be lookt after that may be a proper and sutable good unto the Soul of Man which is of a Spiritual and Immortal Nature and if you ask what that is I Answer the Eternal and All-sufficient God (k) Magnus es Domine laudabilis valde magna virtus tua sapientiae tuae non est numerus Tu excitas ut laudare te delectet quia fecisti nos ad te inquietum est cor nostrum donec requiescet in te Augustin Confes l. 1. c. 1. 3. Conscience is given to Man that it may tell him of his Duty and urge him to the performance of it Such is the corruption of Mans Nature that he hates Instruction and is apt to cast the Law of God behind his back Psal 50. 17. but Conscience observes what that Law requires and sayes 't is Holy just and good and therefore does protest against the Transgressing of it Conscience tells us that God is a better master than sin and Satan He rewards his Servants with Life and Joy but They theirs with Eternal Death and VVoe The Apostle speaks of all men even the Heathens that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The work of the Law written in their Hearts Rom. 2. 15. The Consciences of Men are the Tables where the Laws of God are written and Conscience is continually opening these Tables and commanding men to read and do their duty I grant indeed that there is a writing of the Law in the Heart which is promised in the new Covenant which all men have not but is peculiar to Believers and when this promise is made good to any not only are their minds enlightned but their hearts changed there is a sutablenesse between their renewed wills and the Laws of God so that now they are desirous to keep them as before they were violently bent to break them But the writing of the Law in the Conscience is commune and Conscience understands this Law that it may presse obedience to it 4. Conscience is given to man that it may warn and caution him against the Tempter It is as it were the Watchman which gives notice of this Enemies approach Of all the powers of the Soul the Devil does least like this for it does most withstand him When Satan promises great matters to those whom he tempts Conscience sayes that a Lyar is not to be believed Either he will not give what he promises or if he does what he gives had better not be given because 't is given to the sinners hurt ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gifts of Enemies are no gifts at all or worse then none When Satan pretends to aim never so much at our advantage or advancement or delight Conscience sees the Snake in the Grass and tells that the Devil is a Murtherer and in every temptation is carrying on a murtherous design against us When Satan comes with the sweet cup of sinful pleasures Conscience sayes Drink not for there is rank poyson in it When Satan transforms himself into a Friend and seems to consult our safety and ease and gain Conscience cryes out Take heed a Murtherer is neer you and therefore yield not to him give him no admission 5. Conscience is given unto Man that it may give Testimony to the Word of God and side with it against all carnal reasonings Affections Our Lord Jesus had to do with Hearers which were captious which were still ready to start their frivolous objections against himself and against his Doctrine as when he said if I be lifted up from the Earth that is Crucified I will draw all men to me they presently object Christ abideth for ever and how then can he be lifted up Joh. 12. 32. 34. Now he does not answer directly to their objection but applies himself to their Consciences and tells them 't was but a little while that the light was to be with them and therefore says he Walk while ye have the Light lest Darkness come upon you for he that walketh in Darkness knoweth not whither he goeth v. 35. So the Apostle did commend himself to every mans Conscience in the sight of God and adds if our Gospel be hid 't is hid to them that are lost 2 Cor. 4. 2 3. Conscience is more ready to close with Truth the Affections hang off because Truth does thwart them while they remain carnal The Consciences of the Jewes many of them were convinced that Jesus Christ was the true Messiah but their Hearts were against following of him for they loved the Praise of men more than the Praise God Joh. 12. 42 43. When a corrupt will sayes concerning a precept This is an hard saying 't is too strict Conscience will confesse 't is just and good to be obeyed When a carnal mind phansies absurdities (l) Prodigiosus certe humani ingenii furor quòd injustitiae potius Deum insimulat quam ut se coarguat caecitatis Calv. in Epist ad Rom. c. 9. v. 14. in the mysteries of the Gospel and says how can these things be Conscience is modest and replies that God is True and mans understanding is shallow and therefore man is to believe what God speaks for certain though he cannot fully comprehend it 6. Conscience is given unto man that this may side with the Lord when he passes Judgment at the great approaching day This day is called a day of the Revelation
of his Righteous judgement and whatever punishments he does sentence the Sons of Men unto they will not be able to charge him with the least injustice Their own Consciences will acknowledge every crime that the Lord then shall lay to their charge and when they are thrown down into that Lake which burns with Fire and Brimstone Conscience will be ready to speak the same language which you read Rev. 16. 5. 7. Thou art Righteous O Lord which art and wast and shalt be because thou hast thus judged Even so Lord God Almighty True and Righteous are thy judgments (m) Si reus Conscientiâ suâ premitur silet actacitus expectat suam damnationem suo jam silentio damnatus Calv. in Epist ad Rom. c. 3. v. 19. God will be justified when he speaks and cleer when he judges and sinners Consciences will cleer him fully and will acknowledge that his wayes are equal but theirs have been unequal Every mouth will then be stopped and the guilty will have nothing to object against their Judges proceedings I come in the last place to the Application Vse 1. Shall be of information several weighty Truths may be inferred from this Doctrine 1. If there be a Conscience in Man learn from hence that there is a God There are many arguments to prove this great fundamental Truth the Creatures would never have had a Being unless God had given a Being to them (n) If ever there had been altogether nothing there never could have been any thing His works do abundantly declare both his Being and his Glory But if we look into our selves we shall find this Truth written plain upon our own souls VVe are as I said before so full of self-love that we should not at all regard our own knowledge of our misdoings if Conscience were not convinced of the Godhead whose judgement we cannot possibly escape The Psalmist indeed tells us that the fool hath said in his Heart there is no God Psal 14. 1. but in this he rather speaks what his wishesare than what he is really perswaded of For it has been observed concerning those who have been most Atheistical that Conscience has prickt and terrified them sometimes and the dread of God has when they have heard it Thunder or have been in some great calamity returned upon them 2. If there be a Conscience in Man learn that God is omniscient If the Lord did confine himself to Heaven and there enjoying his own blessednesse did not at all take notice what is done here below we should sin securely and not be troubled that we have a Conscience perpetually observing us But therefore Consciences eye is regarded because God looks on as well as Conscience Our Hearts know much by us but God is greater then our Hearts and knowes all things Can any hide himself in secret places that I shall not see him saith the Lord do not I fill Heaven and Earth saith the Lord surely it concerns us to walk circumspectly and exactly since there is not any Creature that is not manifest in his sight but all things are open and naked unto the eyes of that God with whom we have to do Heb. 4. 13. 3. If there be a Conscience in Man learn that God is Holy and Righteous Therefore Conscience speaks so much against sin and reproaches after the commission of it because 't is contrary to Gods holy Nature and his Justice has a sword to be revenged upon the sinner Secure Transgressors are apt to imagine God altogether such an One as themselves but Conscience when it awakes tells them that this imagination is groundless that he is Glorious in Holiness that he is not a God who hath pleasure in wickedness neither shall evil dwell with him the foolish shall not stand in his sight he hateth all the workers of iniquity Psal 5. 4 5. 4. If there be a Conscience in Man learn that God is Great and Mighty and that 't is a fearful thing to fall into his hands 'T is the consideration of his irresistible strength and the power of his Anger which puts Conscience into such horrour after the commission of VVickedness Heark what the Prophet speaks Nah. 1. 5 6. The Mountains quake at him and the Hills melt and the Earth is burnt at his presence yea the World and all that dwell therein who can stand before his indignation and who can abide in the fiercenesse of his anger his fury is poured out like fire and the Rocks are thrown down by him The impressions of this anger must needs be terrible therefore Conscience causes such perplexity therefore the wounds of the Spirit are so intolerable because 't is the hand of a great angry God that makes these wounds 5. If there be a Conscience in Man learn that God is a rewarder of them that diligently seek him Heb. 11. 6. this is the ground and foundation that Conscience has to shew for that encouragement which it gives unto well-doing Conscience could not set Cursing and Death before us if God were not righteous and just neither could it set Blessing and Life before us if he were not good and gracious 'T is well for us that there is Mercy and forgiveness with the Lord and that with him there is plenteous Redemption else no Conscience could have any peace but every sinner unless strangely stupid would be overwhelmed with trouble and sorrow 6. If there be a Conscience in man learn from hence the Immortality of the Soul (o) Morte carent animae semper que priore relictâ Sede novis domibus habitant vivunt que receptae Ovid Metam l. 15. Beasts who dye for good and all and whose all dies together have no Conscience to disquiet them Man has a Conscience therefore his Soul dies not 'T is evident by the light of Nature that the Soul is immortal Many of the Heathens dreaded sin upon this account lest their Souls after death should be punisht for it But in the Scripture this Truth is evidently delivered Christ says Man cannot kill the Soul though he can kill the Body Mat. 10. 28. But if the soul did dye or sleep with the Body then Man would be able to do the one as well as the other nay he could not kill the Body but he must needs kill the Soul at the same time Besides the Apostle sayes we are willing rather to be absent from the Body and to be present with the Lord 2 Cor. 5. 8. Now what of Paul but his Soul could be absent from his body and present with the Lord The Soul then is certainly immortal How many awakened Consciences upon death-beds have dreaded the Souls immediate punishment how many Saints upon death-beds have been ravished with the assured hopes of their Souls being presently with Christ upon their dissolution 7. If there be a Conscience in a Man learn The certainty of a judgement to come The comming of the Lord to judgment Conscience is frequently bringing to our
no enjoying of God at all Where there is no true Holiness sinners are without God in the World they spend their Mony for that which is not Bread and their labour for that which satisfies not Isa 55. 2. They only have recourse to broken Cisterns that can hold no water but they neglect and by their iniquities are kept at a distance from the Fountain of living Waters Thus that which is the Hell of Hell they undergo on Earth and yet such is their stupidness they are little if at all concerned 2. Without a good Conscience no service that we perform can be acceptable A bad Conscience is like the dead Flie in the Apothecaries Oyntment that spoils the whole This was it that made the Lord to speak thus to Israel of old Isa 1. 11 12 13. To what purpose is the multitude of your sacrifices unto me I am full of Burnt-Offerings and the fat of fed Beasts and I delight not in the Blood of Bullocks or of Lambs or of He-Goats When ye come to appear before me who hath required at your hands to tread my Courts Bring no more vain Oblations incense is an Abomination to me the Sabbaths and calling of Assemblies I cannot away with it is Iniquity even the solemn meeting When ye spread forth your hands I will hide mine Eyes from you yea when you make many Prayers I will not Hear And the reason of all this was because their Consciences were defiled with Blood with injustice with unmercifulness with oppression Thus also Isa 66. 3. because their Consciences were defiled by chusing their own way and their souls delighted in their abominations the Lord says He that kills an Oxe is as if he slew a man he that sacrifices a Lamb is as if he cut off a Dogs neck he that offers an Oblation as if he offered Swines Blood he that burneth Incense as if he blessed an Idol Two things are absolutely necessary unto the acceptation of our services one is the Mediation of our Lord Jesus and therefore our sacrifices though never so spiritual are said to be acceptable through Jesus Christ 1 Pet. 2. 5. and the other the cleansing of Conscience from all known and allowed sin for iniquity will separate between us and our God and make him hide his face from us 3. Without a good Conscience there can be no quiet or Peace but will prove exceedingly to our prejudice (p) Malâ tranquillâ conscientiâ sicut nihil pejus ita nihil iâ—foelicius haec est illa quae nec Deum timet nec hominem reveretur Bern. De Conscien cap. 3. pag. 1109. The mirth of distracted and phrantick persons makes us ready to weep because we know how little reason there is for it and thus unreasonable is security and peace where there is an evil Conscience Sin is such a Master as none of its Servants have cause to be very jocund When Death and Hell which is the wages of sin is paid then I am sure 't will be sad day with sinners and all their jollity will be turned into the height of anguish and tribulation Art thou without a good Conscience and yet art quiet thy quietness is thy Disease As there is a Natural Lethargy whereby Bodies sleep unto natural Death so there is a Spiritual Lethargy whereby Souls sleep unto Eternal Death and they wake not till the sight of an angry God upon the Judgment-seat and the feeling of the unquenchable flames of Hell awake them He had a bad Conscience that said Soul take thine ease and so had he that fared sumptuously every day but their ease did them harm and was a means to bring them unto these torments where no ease is to be looked for Ah woe unto sinners that are at ease the ease of the simple does slay them and the prosperity of Fools destroyes them Prov. 1. 32. 4. Without a good Conscience 't is impossible that we should be truly good our selves If Conscience be bad all things else within us are likely to be a great deal worse If this which should restrain from sin connive at sin how will iniquity abound if this which should be urging unto duty does not it self do its Duty how will duty be cast off there will quickly be a saying unto God depart from us for we desire not the knowledge of thy wayes what is the Almighty that we should serve him Job 21. 14 15. To say that a man has no Conscience is as much as to say that a man has no goodness When a sinner is indeed turned unto God one of the first things that is wrought upon in him is his Conscience and the more Holy he is still his Conscience does become more Pure and wakeful and tender When a sinner that is almost perswaded to be a Christian falls back again and becomes as vile nay viler than ever his Conscience rings him many a sad peal to prevent his relapse and 't is sometimes a great while before his Conscience can be charmed But if once this is laid into a Dead sleep the lusts of the Heart will grow impetuous and strong the affections will be vile and at length there may be a running out to all excesse of Riot in the Conversation Certainly if Conscience be bad the whole man is defiled if Conscience does exercise no Authority for God sinners will fulfill the desires of the Flesh and of the Mind and will walk according to the course of this World according to the Prince of the Power of the Air the Spirit which worketh in the Children of Disobedience 5. Without a good Conscience as nothing is good in us so nothing is good or pure to us The Apostlet ells us that unto the pure all things are pure but to them whose Minds Consciences are defiled there is nothing pure Tit. 1. 15. A bad Conscience defiles every thing A man that is Conscious to himself of loved and regining sin whatever Creatures he uses he abuses his Food his Estate his Health his Strength are all impure to him because his Corruptions are served with all these his blessings are turned into Curses because he makes a sinful and Cursed use of them Nay not only things secular but also things sacred even the Ordinances of God are prophaned and polluted by an evil Conscience Prayer is turned into an Abomination and the Lord calls it Howling Hos 7. 14. They have not cryed unto me with their Hearts when they howled upon their beds The word becomes a savour of Death unto Death the Eyes being shut and the Ears closed and the Heart being more hardened under it Receiving the Lords Supper is turned into a being guilty of the Body blood of the Lord and Eating and Drinking Damnation to our selves 1 Cor. 11. Thus a bad Conscience which suffers sin to rule without any considerable disturbance spoyls all we do turns good into Evil and the better things are in themselves makes them so much the worse to us
of the Lord will still strive if he meet with nothing but resistance dost thou think that Mercy will still be offered if that Offer be nothing else but rejected Dost thou think that the day of Grace will still continue if it be eat and drunk and slept and play'd and sinn'd away Dost thou consider how easie 't is for God to destroy thee And if he does it he will ease himself of a Burthen For he is pressed with thy Iniquities as a Cart is pressed that is full of sheaves Amos 2. 13. Nay he threatens to do it which should make thee as secure as thou art horribly afraid concerning those Sinners that did refuse and rebell that did refuse to turn and did resolve to rebell Thus saith the Lord the Lord of Hosts the Mighty One of Israel Ah I will ease me of mine Adversaries and avenge me on my Enemies Isa 1. 24. 8. That Conscience may be awakened Behold and Know thy self To understand our selves is a great part of Wisdom to live and die Ignorant of our selves (c) Miser nimiùm Qui cunctis notus moritur Ignotus moritur sibi Seneca is not to see what 's our Happiness what 's our Misery till 't is too late to obtain the one to avoid the other How do the ungodly mistake every thing They mistake sin for they think it pleasant they mistake the World for they think 't will make them happy they mistake Satan for they think there is no harm in yielding to his Temptations they mistake the Lord for they think him an hard Master and his Commands grievous they mistake themselves for they think they are what they are not and that they are not what they are Look therefore into your selves Sinners and there are five things you should take notice of which may help very much to startle Conscience 1. Take Notice of your Guilt Ah how have your offences abounded You have Sinned alone you have Sinned in Company you have Sinned in every place in every Relation in every Capacity in every Employment nay you have Sinned in every Duty that you have performed unto God himself How should such Guilty Souls tremble We blame the stupidness of a Malefactor that is in Prison for several Crimes the least of which is enough to Hang him Oh blame thy self for being unconcerned at thy many thousands of Transgressions the least of which is enough to damn thee 2. Take Notice of thy weakness Art thou O Man a Match for God Hast thou an Arm like the Lord Or canst thou Thunder with a voice like him Canst thou deck thy self with Majesty and Excellency and array thy self with Glory and Beauty Canst thou cast abroad the Rage of thy Wrath and behold every one that is proud and abase him Job 40. 9 10 11. Poor VVorm thou dwellest in a House of Clay whose Foundation is in the dust thou art no more able to stand against God than dryed stubble before devouring flames or Chaff before the fiercest VVhirle-wind 3. Take Notice of thy Mortality How quickly may thy breath go forth and thou return to thy Earth and all thy thoughts perish Psal 146. 4. How soon maist thou be hid in the dust and thy face bound in secret Dost not thou Observe Men as great as young as rich as strong as thy self carried to their Graves VVhy should thy Conscience be secure as if thou wert sure to be out of the reach of Death for these several Years It does infinitely concern thee to awake to Righteousness presently and to work for God and for thy Soul while 't is day for the Night is coming is just at hand and there is no VVisdom nor working in the Grave whither thou art apace going 4. Take Notice of the Immortality of thy better part thy Precious Soul (d) T was a notable saying and observation of Hierocles upon Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is T is the wicked man that is unwilling his soul should be immortal Thy Body indeed must lie senseless in the Grave till the last day but thy Spirit must return to God who gave it As the Spirits of Just Men immediately after death are made perfect in the Heavenly Jerusalem so the spirits of the Ungodly are thrown into Hell when separated from their Bodies for the soul has been the principal subject of sin and most Active in wickedness and therefore does more early begin to be tormented The Sodomites are said to be now suffering the Vengeance of eternal fire Jude 7. which shews plainly that their Souls are now in Hell for if their Bodies and Souls were asleep together they would not truly be said to suffer that vengeance 5. Take notice of the eternal Duration both of Soul and Body after the Resurrection Body and Soul which Death does part must be joyned again and as they have been Companions together in Sin so they must share together in Everlasting Punishment Thou maist be weary of thy Being sinner and wish thou hadst never had it or that it might be taken away but thy wish will not be granted Thou must endure as long as God does and since thou must Be for ever Awake awake that thou maist not be for ever miserable 9. That Conscience may be awakened Behold how the Judge stands before the Door James 5. 9. the coming of the Lord draws nigh and is still nearer and nearer Yet a little while and he that shall come will come and will not tarry Heb. 10. 37. Oh think of that day when the World shall be on Fire about your Ears when the Lord shall come with Clouds and every Eye shall see Him and all the kindreds of the earth shall wail because of him when the Sun shall become black as a sackcloth of hair and the Moon shall be like blood when the Heaven shall depart as a scroll when 't is rolled together and every Mountain and Island shall be removed out of their places when the Lord Jesus shall sit upon his great white Throne and all the dead both small and great shall stand before him and shall be judged according to their works Rev. 20. 11. 12. Consider seriously 1. How glorious the Judge will be at that day he will come attended with Legions of Angels Oh the Majesty and Brightness of our Lord when he shall appear the second time he appeared the first time in the form of a Servant because he was to be obedient unto Death for the sins of men but then he will be seen as he is 't will be evident to all that he is the Son of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Brightness of his Fathers glory 2. How powerful will this Judge be found All the Devils and the Reprobate world will be then together and yet they will not be able to make their part good against him but he will Judge and Condemn and put the Sentence which he passes upon them in Execution 3. How Righteous will the whole proceeding
and by degrees chase away thy trouble 't is a sign 't was never true Right sorrow is not asswaged but by Spiritual means 'T was a wise course and resolution of those Hos 6. 1. Come let us return unto the Lord for he hath torn and he will heal us he hath smitten and he will bind us up 5. That is not right trouble of Conscience where there is an utter despair of Mercy Cain was troubled and so was Judas and the trouble of both especially of the latter was unconceivably great but despair spoyl'd it I grant indeed that souls truly penitent may have Temptations and very strong ones to despair but there is an unseen hand in their greatest Terrors and Dejections which keeps them from being swallowed up in that gulph quite though sometimes they are upon the brink of it Cranmer in his last Prayer cryes out I have sinned more than Tongue is able to express but shall I despair God forbid Thou art a Gracious Lord and thy Mercy does thrust away none who ask for a Remedy of sin and comfort in their misery Despair does thwart the design of the Gospel which is to extoll the Riches of Divine Grace as super abounding where sin has most abounded and to set forth Christ as a Saviour to the uttermost When the Spirit does give a sight of sin he opens a door of hope and lets in a beam of Light whereby e In Coelum terramque plusquam fando exprimi possit offendi Desperabo igitur Absit Tu â—lemenâ— naturâ Deus cujus neminem aversatur misericordia qui abs te peccati remedium ac solatium miseriae aerumnarum petit Mel. Adamus in vitâ Cranmeri the possibility of Mercy is discovered The trembling Gaoler did not say I am sure I shall be damned but what shall I do that I may be saved Act. 16. 30. this very inquiry shews that some possibility of Salvation was conceived Satan indeed endeavours to shut the door of hope and to overwhelm the Soul but he is not to be harkned to Satan put it into the Heart of Judas to betray Christ and afterwards he put it into his Heart to despair and how effectual was his despair to his destruction By no means therefore entertain despairing thoughts for they come from Hell and lead thither 6. That is not right trouble of Conscience which is onely the effect of prevailing Melancholy This humour prevails exceedingly at this day and those who never had experience of it cannot imagine the torment that is in it Burton speaks feelingly No torture of Body like unto it strappadoes hot Irons Phalaris Bulls are not comparable All Fears Griefs Suspitions Discontents as so many small brooks are swallowed up and drown'd in this Euripus this Irish Sea this Ocean of misery This is the Quintessence of humane Adversity all other Diseases whatsoever are but flea-bitings to Melancholy in extent 't is the pith of them all A Melancholy man is that true Prometheus which is bound to Caucasus the true Tityus whose Bowells are still devoured by a Vulture for he is fed upon by Anxieties and Griping cares continually But though Melancholy be so tormenting it very much differs from trouble of Conscience and is not so intollerable You will ask me how Melancholy and Spiritual trouble differ before I tell you how I would lay down two things 1. 'T is an Argument of an Ignorant and Profane Spirit to say that all trouble of Conscience is nothing else but Melancholy Such who are of this mind do make a mock of sin and of the Convictions of the Spirit and of the terrors of the Lord and slight the great Physitian of Souls for if all trouble be from Humours in the Body other Physitians may serve the turn 2. Melancholy and trouble of Conscience are sometimes joyned together and they may be mutually the Occasion of each others increase If the Conscience be wounded and the Body Distempered with this black Humour at the same time Satan has the greater Advantage The soul will not easily admit of Comfort but is more inclined to meditate terror and the wounds of Conscience will be the more smarting and longer before Cured I shall now shew the difference between trouble of Conscience and Melancholy in these particulars 1. In Melancholy the Body may plainly be perceived to be out of Order either no sleep at all or a perpetual drousiness the Spleen swelled or pained a sourness in the stomach and a Cloud seems to dwell in the Brain But trouble of Conscience may be and is found in those who are of the most excellent Constitution and even in the time of the firmest Health The Goalor 't is very likely had a strong Body and no Distemper that we read of upon him yet his Conscience is wounded and how sollicitous is he to escape Hell 2. In Melancholy there is great Confusion no rational account can be given of trouble The Soul is like one in the dark or that is blind-fold and is exceedingly buffeted but knows neither the Hand nor the Instrument from whence his smart comes But a troubled Conscience can easily assign a cause of its trouble Ask the Apostle Paul the reason of his trouble he will Answer I was a Blasphemer and a Persecutor and Injurious Demand of the Corinthians what Afflicted them They will Answer they had been Fornicators Idolaters Adulterers Effeminate Abusers of themselves with Mankind c. 1 Cor. 6. 9. Troubled souls do understand their Guilt and Plagues 3. In Melancholy the great thing desired is ease and quiet that the horrible darkness may be dispelled and the former serenity may return But in right trouble of Conscience not onely Peace but Peace upon a good ground is longed for the present trouble is preferred before security in wickedness that was formerly Ay and Grace as well as Peace is begged Troubled David does not onely cry out Restore unto me the Joy of thy Salvation and make me to hear Joy and Gladness that the bones which thou hast broken may Rejoyce but also Create in me a clean Heart O God and renew aright Spirit within me Ps 51. 8 10 12. 4. In Melancholy Trouble does often come by Fits when Fumes ascend unto the Head which by the heat of them may sometimes be perceived and do disorder the Fancy and Imagination (f) Melancholia est imaginationis depravatio à phantasmate-melancholico exorta quo detentus uni cogitationi absque surore sebre cum tristitiâ metu inhaeret Ejus origo dependet à certâ quidam Spirituum animalium dispositione ex humoris melancholici permissione producta ad quam sequitur phantasma tenebricosum dictum quod intellectus postea objecta obversans hoc delirium animi angorem excitat then there is some stinging and perplexing thought which renders Life and all the enjoyments of it bitter and uncomfortable But trouble of Conscience is more without intermission it does not depend upon the
end A good Conscience will make us pass the time of our Sojourning here in fear 1 Pet. 1. 17. It will not allow any time to sin though indeed sin will be apt to steal time away It will not allow the VVorld to ingrosse all our time but 't will be Liberal of time that the Soul and Eternity may be provided for 5. A good Cnoscience has an influence upon our Natural Actions as Eating Drinking Sleeping c. It takes care that there be not excess in these If we Eat to Gluttony and Drink to Drunkenness we are rather Beasts than Men and surely far from being Saints And if we sleep too much we seem to lie buried all that while and while too much in our Beds we are but unprofitable Burthens of the Earth And as Excesse in these Actions is avoided by a good Conscience so the glory of God is the End unto which they are Directed 1 Cor. 10. 31. Whether ye eat or drink or whatever you do do all to the Glory of God 6. A good Conscience has an Influence upon your Recreations You must not says Conscience be Prodigal of your Estates nor of your time in these You must not needlesly torment and be cruel to the Creatures which groan sufficiently already under the sin of Man you must take heed of Passion in your Recreations A good Conscience will put us in mind that we must Recreate our selves that we may be more fit for business if therefore Recreations justle out Duty or indispose us to it the End of them is not obtained I might also add that a good Conscience will take Notice of our garb and if you will but hearken to it it will tell you plainly That Men and Women Professing Godliness should not go in such kind of gay Attire as the Rogues and Ranters and Whores of the Town wear 7. A good Conscience will have an Influence upon your Carriage in your Relations All Relations call for Duty and unless we do our Duty and are good in our Relations we cannot be said to be good in reality The great Fundamental Relation is between Man and Wife A good Conscience therefore will take care that these Yoke-fellows come together in an Holy manner it will not allow of Incest or Marrying within forbidden degrees no force must be used nor marrying contrary to the consent of Parents nor must a Believer be unequally Yoaked with one that 's none 2 Cor. 6. 14. For if the Family at first be not piously erected God may be so much provoked that it may Labour and Travel under the Burthen of his Anger ever after A good Conscience will make the Husband Loving Careful Tender of his Wives Person and especially of her Soul A good Conscience will make the Wife Affectionate Faithful to Reverence her Husband and to be Subject to him in every thing A good Conscience will make Parents to bring up their Children in the Nurture and Admonition of the Lord and 't will make Children to Honour and to Obey their Parents and to be a support and a Comfort to them A good Conscience will make Masters to give unto their Servants that which is Just and Equal considering they have a Master in Heaven with whom there is no respect of Persons and 't will make Servants with good will to do Service as unto the Lord and not unto Men it will stop their mouths when about to Answer again it will make them diligent and to shew all good Fidelity that they may adorn the Doctrine of God our Saviour in all things 8. A good Conscience has an Influence upon your Behaviour both in Prosperity and Adversity In Prosperity 't will make you take heed of forgetting God Idolizing the Gifts and lightly esteeming the Giver 't will make you take heed of being high minded and trusting in uncertain Riches You have little Reason to be puft up because you have more thick Clay than others and to look upon them therefore with scorn and contempt you should contemn your own Riches but not your poor Brother who may perhaps be much Richer towards God than you These Riches because uncertain are not to be trusted in 't is easier for a Camel to enter into the Eye of a Needle than for them who trust in Riches to enter into the Kingdom of God In Adversity a good Conscience will make you to beware of Impatience under the Rod Incorrigibleness by it and of Inconstancy and drawing back from God after the Rod is taken off from you 9. A good Conscience will have an Influence upon you in reference to your Company It will make you to shun Erroneous Company lest you be led away with their Errors and embrace divers and strange Doctrines and to flee from Profane Society for if these are not avoided you will never keep the Commands of God to any purpose and if you love them and will not leave them you are likely to go to Hell for Company along with them 10. A good Conscience will make you Vseful in your Generations 't will make you Merciful to the Bodies of others giving them what is needful to your Power and not barely saying Depart in Peace be ye Warmed and Filled James 2. And not onely Merciful to the Bodies but especially to the Souls of others and how much good may you do to Souls by being Publick Spirited much in Prayer for them giving Counsel and Reproof to them and being exemplary in all Holy conversation and godliness before their Eyes 11. A good Conscience will make you daily to walk with God and to die daily that day that you do not walk with God but neglect him and his Service and venture to sin against him you have Reason to cry out with that Roman Emperour Diem perdidi I have lost a day You should every day also consider your latter end Live as Strangers and Pilgrims (h) Quid in mundo stabile quid firmum Quale istud bonum quod semper timeas amittere quod vel auferendum abs te metuas vel à te relinquendum scias Quis illius volupt at is fructus qui statim ut cessaverit videbitur tibi non fuisse Age jam transactum vitae tuae tempus animo revolve Nonne tibi umbra videtur instar somnii tenuis c. Quod si haec possumus hic dicere ubi quamvis brevis tamen quia praesens est vita ista magni penditur Quid in futuro dicturi sumus ubi majori aetatis scientiâ transactum omne pro nihilo est Augustin Epist. 142. A good Conscience by putting you in mind of Death and Judgment which will follow after Death will make you to walk every day with an Holy Circumspection and to be diligent that you may be found of God in Peace and that your latter end may be Peace I come now to the Application VSE I. Of Information If a good Conscience has such an Influence upon the Life and Conversation
qualitate depositi Sic sic in domo propriâ à propriâ familiâ habeo accusatores testes judices tortores Bernard Meditat. devot cap. 13. pag. mihi 1060. My sins I am not able to conceal because where ever I go my Conscience is continually with me and carries with it what I have put in it whether it be good or evil It keeps for me living it will restore to me dying what I have delivered to be kept by it If I do evil Conscience is present if I seem to do good and am lifted up with Pride Conscience is present It accompanies me all my Life long 't will follow me after Death and will be my inseparable either Glory or Confusion according to the Quality of what it has Observed in me Thus thus in my own House in my own Soul I have Accusers Witnesses Judges Tormentors if I dare to give way unto Iniquity 4. Though Conscience may seem to be quite banished and for the present does no more its Office than if there were no such thing yet this Exiled and Banished thing will at last return or to speak more properly this Conscience that was imagined to be in a dead sleep or altogether careless will shew that it has been too much present with the guilty all along These six particulars are here to be Observed 1. Some great Affliction may awaken Conscience When the Widow with whom Elijah sojourned her Son fell sick and his sickness was so sore that there was no breath left in him her Conscience was exceedingly startled and she said to Elijah What have I to do with thee O thou Man of God art thou come unto me to call my sin to remembrance and to slay my Son 1 Kings 17. 17 18. The Locusts which were so very grievous that came over all the Land of Egypt extorted a Confession from Pharaoh's Conscience though his Heart was before hardned He called for Moses and Aaron in haste and said I have sinned against the Lord and against you now therefore forgive I pray thee my sin this once and intreat the Lord your God that he may take away from me this Death onely Exod. 10. 16 17. How does Affliction give new Eyes and make sin appear in other colours than before it seemed to have When the Body of a sinner is first struck with a Disease and the mind apprehends this Sickness may prove deadly and that now being Arrested the sinner must quickly appear before the Judgment-seat Ohthen what a commotion is there in the Soul and how fierce and clamourous is the Conscience which before was deeply silent 2. Conscience may awake after a fall into some scandalous sin When the long covered Hypocrisie is detected and the sly sinner which waxed worse and worse and yet was secure at length does commit some sin that the World crys shame on Oh then Conscience may joyn in with the VVorlds clamors (r) Non aurem solam percutit iracundia criminantis verùm etiam conscientiam mordet veritas criminis August l. 3. contra lit Petilian Tom. 7. and tell him that now his sin has found him out and that Heaven has revealed his iniquity and that because he has despised God he has been suffered to do that which has made himself to be lightly esteemed 3. Conscience may awake at the hearing of a powerful Sermon The messengers of the Lord are commanded to lift up their Voices like a Trumpet and the design is to startle Conscience and that sinners may be made sensible of and to know their Transgressions Isaiah 58. 1. God speaks thus to the Prophet Ezekiel chap. 6. 11. Smite with thine hand and stamp with thy foot and say Alas for all the evil abominations of the House of Israel These gestures this earnestness and crying out of abominations is used to affect the Hearts which before were stupid And truly the VVord of God has oftentimes taken impression even upon those whose Souls were more than ordinarily senseless The Apostles hearers were mockers and yet the VVord being set home they were prickt at the Heart and said Men and Brethren what shall we do Act. 2. 37. Now when the VVord does awaken the Conscience there is more ground to hope that God has a design to work a saving change and that the troubles of Spirit are but as it were the pangs which fore-run the new Birth 4. Conscience may awake when Death is within view I grant indeed that 't is too common for the ungodly to dy stupid and that there may be no bands in their death Psal 73. but yet experience shews that the approach of death does also fill many ungodly ones with horrour and amazement What made Balaam to cry out let me dye the death of the righteous and let my last end be like his Num. 23. 10. Surely he had pre-apprehensions how terrible a thing 't is for the ungodly to dye When nature is almost spent and the earthly Tabernacle is tottering and falling to the ground when Physicians are at a losse and friends stand by weeping and 't is whispered in the room Alas he cannot live many hours to an end Ah then Conscience may wake in terrible fright and the sinner may be confounded and as death comes with its sting so it may prove indeed the King of terrours 5. To be sure at judgment Conscience will be awaked thoroughly though sinners possibly may look death yet they cannot look the Judge in the face without being daunted He will strike terrour into the Hearts of those sinners that were most obstinate and unbelieving VVe read that at the great day the Books will be opened Rev. 20. 12. The Book of Scripture will be opened for by that every one must be judged The Word that I have spoken sayes Christ the same shall judge at the last day The book of Conscience will also be opened and what things are found written there will be taken notice of and must be answered for No Conscience at that day can be stupid The Heavens passing away with a great noise and the Elements melting with fervent heat and the Earth and the works therein being all in a flame every unjustified and unsanctified sinners Heart will smite him and as the Judge will condemn him so he will be condemned by his own Conscience Chrysostome (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Epist ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 advises every one to look into his own Conscience presently and to be strict in self-searching that he may not be condemned with the world for 't is a dreadful Tribunal which all must appear before and the trial of every one will be thorow and impartial 6. Conscience will be with the ungodly in Hell to all Eternity Could we go down indeed to the gates of Hell and have some discourse with the damned there and ask them concerning their Consciences they would answer that a great part of Hell lyes there and that they feel within
them a Worm continually gnawing and which will never dye they would answer that their Consciences now cannot be silenced that there is no respite from their clamours that they are continually upbraiding them with their madnesse in sinning and their more than madness in refusing to turn to God and to come to Christ for Life and for Salvation Barnard has a very useful passage (t) Optimum est tunc sentiri vermem conscientiae cùm possit etiam suffocari itaque mordeat nunc ut moriatur paulatim desinat mordere Mordendo rodat interim putredinem rodendo consumat ut ipse quoque pariter Consumatur nec foveri incipiat in immortalitatem Vermis inquit eorum non morietur ignis eonum non extinguetur Bernard de Conversione ad Clericos cap. 6. pag. 845. 'T is best of all says he that Worm of Conscience should be felt presently while 't is possible to destroy this Worm Let it bite now that it may dye and by degrees give over biting at all Let it feed upon and eat away corruption that it self also may at length be consumed for 't is sad to cherish this worm against hereafter for then the worm will never dye and the Fire will never be quenched I have finished that first particular which was to prove that there is a Conscience in Man In the second place I am to tell you what this Conscience is And first I shall speak of the Name And secondly of the thing it self 1. I shall speak of the Name Conscience in Latin Conscientia into which the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Holy Ghost uses in the original is very well translated is so called for several reasons 1. 'T is called Conscience because 't is Cordis scientia (u) Conscientia est cordis scientia cor enim se novit multa alia cùm se novit appellatur Conscientia cùm praeter se alia nominatur Scientia Bernard de Interior dom cap. 22. the knowledge of the Heart The Heart of Man is capable of knowing it self and other things when it understands other things this is science but when it reflects upon it self this is Conscience And indeed the Heart is in a special manner observed both by Conscience and by the Lord himself Conscience if it be rightly informed will not be contented with a Conversation which Men look upon as blamelesse unlesse the Heart be upright and pure (*) Nam scelus intra se tacitum qui cogitat ullum Facti crimen habet Juv. If a man harbour malice in his breast Conscience will charge him with Murther If he look upon a Woman to lust after her it will call him before God Adulterer If he abound never so much in profession and external performances yet if when he honours God with his lips his Heart be removed far from him Conscience will say he is a meer Hypocrite 2. 'T is called Conscience because it is concludens scientia a concluding knowledge which is gathered from some premises that went before Conscience therefore is styled by some a practical Syllogism in which the major or first proposition is the VVord of God the minor or second proposition is from a reflecting on our selves whether we have done according unto or against the VVord of God And the conclusion is a passing sentence upon our selves according to the same VVord The Scripture says To be carnally minded is death and the Conscience of a sinner adds but I am carnally minded and I savour nothing else but what is carnal and therefore I am a Childe of Death And again thus He that loves the World the Love of the Father is not in him but sayes the Conscience of a worlding I love the World am greedy after it and desire nothing comparable to it therefore I neither Love the Father nor have an interest in his Love On the other hand the Scripture affirms He that receives Christ is the Son of God but sayes the Believers Conscience I am willing to receive Christ to rule me and to save me therefore I am the childe of God And again those are blessed that Hunger and Thirst after Righteousness but sayes the Believers Conscience I Hunger and Thirst after Righteousness I desire to be made truly Holy to be sanctified throughout in Body Soul and Spirit therefore I am in a blessed State 3. 'T is called Conscience because it is cum alio scientia a knowledge together with some other Conscience supposes that we are known to some other as well as to our selves and this is the best reason why 't is called Conscience But you will ask me who does know us as well as our selves 1. The all-seeing God does know us perfectly (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia sciamus cum legislatore Deo ejus lege insinuante se animis nostris his idem testantibus Vossius de Orig. prog Idol l. 3. c. 42. The Apostle tells us that there is not any Creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom we have to do Heb. 4. 13. The Psalmist speaks to the same purpose Psal 94. 8 9 10. Vnderstand O ye brutish among the People and ye Fools when will ye be wise He that planted the Ear shall He not Hear He that formed the Eye shall He not See He that Teacheth man Knowlege shall not He Know Questionless His Eyes run too and fro beholding the Evil and the Good And indeed if there were not a God who knows us as well nay better than we do our selves we should not regard our own being privy to our wickednesse there is so much Self-Love that we should not stand in awe of our own knowledge but when we consider that the Lord also knows us this causes Grief and Fear and Trouble when we do Evil. 2. Our Lord Jesus who is ready to judge the quick and dead does also know our works In all those Epistles which he sends to the seven Churches of Asia he sayes I know thy works 'T is expresly said that Jesus knew all men and needed not that any should testifie of Man for he knew what was in Man John 2. 24. 25. He understands the very secrets of the Heart as well as what appears in the practice and our Lord being to give every one his final doom and to passe that sentence which can never be repealed surely his knowledge should damp the fiercest Temptations and make us diligent that we may be found of him in peace without spot and blamelesse 3. The Elect Angels are witnesses of more than we are aware of Upon this score it is that the Apostle in his charge to Timothy mentions the Angels as well as God and Christ 1 Tim. 5. 21. I charge thee before God and the Lord Jesus Christ and the Elect Angels that thou observe these things Sayes Calvin (y) Angelos Christo adjungit
non tanquam Judices sed tanquam futuros testes negligentiae aut temeritatis ambitionis aut malae fidei adsunt enim spectatores propter injunctam sibi ecclesiae curam Calvin he adjoyns the Angels to Christ not as if they were to be Judges but because they are witnesses of our miscarriages The work of the Angels lies very much here in the Church Militant they are Ministring Spirits sent forth to Minister for them that are Heirs of Salvation they rejoyce at the Conversion of a Sinner and surely then the sins of men displease them and they are ready upon Gods command to be the instruments of his revenging justice upon those who dare to Rebel against him 4. The Devils who are ready to be our Accusers are also our Observers They tempt us to sin and if we yeild to their Temptations are forward to cry out against us Satan indeed is a Spirit and so invisible but We are not invisible he knows where we are and what we do nay he can give a very shrode ghesse at our very thoughts and he does accordingly suit his baits and Temptations with marvellous subtlety And because the Enemy observes us and if we do wickedly though secretly will accuse us before God and take advantage against us to get us more under his power therefore it infinitely concerns us to be sober and vigilant against this Adversary and to resist him being stedfast in the Faith who goes about like a Roaring Lion seeking whom he may devour 1. Pet. 5. 8. Thus you see the reason of the Name Conscience it implies that others know us together with our selves Ah! let us not flatter our selves with hopes of secrecy in sinning More eyes than we imagine behold us when we are committing the most concealed abominations Devils look on for they egg us to them Angels look on and are angry God looks on who hates Sin with a most perfect hatred Christ also takes notice whose wrath is terrible for who can appease it whose Eyes are as a Flame of Fire and who has said I will make all the Churches to know that I am he which Searcheth the Reines and Hearts and I will render to every Man according to his Deeds Rev. 2. 23. 2. Thus of the name Conscience next of the thing it self And here I shall not trouble you with those debates and disputes in the Schools about Conscience I shall not take up time in determining those questions whether Conscience be a distinct faculty in the Soul from the understanding or an Act of it whether 't is to be restrained to the understanding or belongs also to the will and affections whether it be an habit or no These and such like questions will have a small influence unto the bettering of Conscience and therefore I wave them Origen gives this description of Conscience that (z) Spiritus corrector paedagogus animae socialis quo separatur à malis adhaeret bonis Origen lib. 2. in ep ad Rom. It is a Spirit which accompanies the Soul as a Schoolmaster and corrector whereby 't is separated from what is evil and adheres and cleaves to what is good If by Spirit here Origen mean a good Genius or Angel as some interpret him then 't is to be reckoned among his phancyes which have no Scripture-foundation but if by Spirit he mean a mans own Spirit then 't is a profitable description for Conscience is indeed a Schoolmaster to instruct us in our Duty and 't will correct us sharply when we sin and the lashes given by this Corrector are very dreadful and that which Conscience aims at is that we may be deterr'd from Sin and follow after Righteousnesse Aquinas defines Conscience after this manner (a) Conscientia est actus quo scientiam nostram ad ea quae agimus applicamus Aquin. primae Qu. 79. artic 13. Conscience is an act whereby we apply our knowledge unto those things which we do Now he makes three wayes of applying our knowledge 1. When we take notice what we have done or not done and so Conscience is said to Testifie 2. When we judge that this or that is to be done or not to be done and so Conscience is said to Binde 3. When we pronounce what we have done to be well or ill done and so Conscience is said to Excuse or to be full of Remorse Amesius tells us that (b) Conscienta est judicium hominis de seipso prout subjicitur judicio Dei Ames De Cons lib. 1. cap. 1. Conscience is a Mans judgment of himself as he is subject unto the judgement of God The Lord has given unto Man his Word for his Rule and the Lord himself will be his judge now Conscience is perswaded that this judgement is certain and that an account of our selves and actions must shortly be rendred therefore it passes a judgement presently It meddles not so much with others only so far as Duty towards them is to be performed or we make our selves partakers of their Sins But Conscience has chiefly to do with our selves and truly it tryes and judges concerning both our Estates and Actions whether we be in an Estate of Nature or of Grace whether our Actions be Good or Evil. Others do call Conscience the Soul of Man recoiling and reflecting upon it self These Recoyls are Terrible and beat us to the Ground nay strike us down to the very brink of Hell many times when we look back upon our miscarriages and our Sins are set in order before us and our eyes are held waking so that we can neither shut them nor look away These reflections also are accompanied with great pleasure when the Lord does work in us both to will and to do that which is good of his own good pleasure and then shines upon his own workmanship so that we know both that God has made us upright and takes Pleasure in our uprightness 1 Chron. 29. 17. But the Definition which I shall give you of Conscience and at large Explain is this Conscience is a power of the Soul in Man whereby we understanding the Will of God are impell'd to comply with it and do bear witnesse concerning our selves and actions and accordingly judge that is acquit or condemn our selves This Definition I shall take into parts that you may the better understand it 1. Conscience is a Power in the Soul of Man 'T is a Power or faculty because it produceth acts and is not got or lost as habits are but is inseparable from the Soul immoveable from the Subject I will not affirm that Conscience is really distinct from the understanding but 't is the understanding it self acting by way of Reflection The Understanding does Act directly when it apprehends what is True and False what is Good and Bad Absolutely and without Respect But it Acts by way of Reflection when it applyes what it apprehends and Reflects thus Is that which is True and Good embraced which is so worthy
of all Acceptation Is that which is Evil and False Rejected and abhorred This Power call'd Conscience is very notable the Eyes of the Body indeed can look every where but inward but the Eyes of the Soul can look within as well as abroad And this looking within is very needful and of great use for till we come to know our selves we shall know nothing else after a right manner The Heathen Poet complains Nemo in sese tentat descendere Nemo No man does endeavour to descend into himself But Conscience taking the Word which is the candle of Lord does thus Descend and makes a Discovery of us to our selves 2. Conscience implies some knowledge of the Will of God Knowledge is the Light which Conscience is directed by and the Will and Law of God is that which binds the Conscience (c) Distinguitur Conscientia à nudâ veritatis apprehensione assensum enim aliquem eumque firmum in sese continet semper Amesius De Consc lib. 1. cap. 1. The Will of God is not onely understood but also an assent is yeilded to it and there is a perswasion that 't is indeed his Will Hence 't is that conscience does more peremptorily call for Subjection to it VVere there no Light or Understanding of the Lords will Conscience could not Act at all There is a threefold Light which is given for the illumination of Conscience that Gods Will and Mans Duty may be the better understood Natural Moral Evangelical 1. The Light of Nature does discover many things and informs the Conscience of several duties though this Light does not tell us one word of Christ in whom * Perseus Satyr 4. we have Righteousness to justifie us and Strength to perform what God requires yet when Men are about to Sin this Light does oppose many of the works of Darkness and so renders them the more inexcusable when they give way to their iniquities The Lord is pleased to grant the Light of Nature to them unto whom the Gospel never came and by a diligent improvment of this one Talent how many Sins might they avoid which being committed will make their misery the greater in another world Conscience was busie in the very Gentiles and told them that such and such things were forbidden but the restraints of Conscience were but feeble (d) Video meliora proboque Detcriora sequor Therefore Medea cryes out Though I see and approve what is good yet I follow and practise what is evil And Horace complaines Gens humana ruit per vetitum nefas Conscience tells mankind that wickedness is forbidden and yet notwithstanding they rush into it and are at length ruined by it Though Christians who enjoy the Oracles of God have from thence a fuller understanding of the Lords VVill yet the Light of Nature is not to be neglected And those Sins which are against the Light of Nature as injustice perjury whoredome and the like are carefully to be Eschewed And such abominations will be the more Abominable if Acted by those who have a further light than that of Nature to instruct them 2. There is a Light which may be called Moral whereby Conscience is informed concerning the will of God This Light shined as it were from Mount Sinai when it was on fire and the Lord was pleased to speak himself the ten Words or Commandments to the People These Commandments are delivered at large Exod. 20. and in these he does more fully shew us what is good and what he does require of us and indeed nothing but what is good in it self good to us is required and hereby our Obligation to Obedience is heightned when the Authority of the Law-giver and the profitableness of the Laws go hand in hand together A great part of the Scripture is but the Commentary which the Holy Spirit himself has made upon the ten Commandments and truly the Commentary and the Text are of equal Authority and both alike to be regarded by the Conscience That Scripture Eph. 5. 31. Let all bitterness and wrath and anger be put away from you with all kind of malice is a Commentary upon that Precept Thou shalt not kill And that Scripture Gal. 3. 5. Mortifie therefore your Members upon the Earth Fornication Vncleanness Inordinate affection and evil concupiscence is a Commentary upon that Commandmandment Thou shalt not commit Adultery I might instance in the rest to shew that the Commands of God are exceeding broad and extend not onely to the whole Conversation but even to the very thoughts and affections there is not one Member of our Bodies but is under a Law to be employed as an Instrument of Righteousness unto Holiness Rom. 6. 19. There is no power of our Souls but God requires it should be subject to him and exercised for him The Law is so pure and Spiritual that it cannot allow of a wicked thought of a carnal desire of a bad intent or design All this Conscience must be informed of that it may be the more faithful in charging us to endeavour after an universal Obedience and conformity of our whole man unto the will of God 3. There is a Light which may be stiled Evangelical The Light of the Gospel also serves to enlighten the Conscience 't is called by the Apostle the glorious Gospel of the blessed God 1 Tim. 1. 11. and from God the Author of it does flow its Authority to bind the Conscience to Obey it The Gospel as it contains Promises exceeding great and precious so also Precepts which are so suited unto our present state as that by the power of the special Grace of God which is vouchsafed to us we are able to Obey So that though the Law is weak through the Flesh and we are not able to keep it and obtain Life by that means yet the Gospel does abate of the Laws rigour and if we believe in Jesus and are holy in sincerity notwithstanding we fall short of absolute perfection our Grace being true shall through Christ be accepted and rewarded 'T is well that Conscience is to be directed by the Light of the Gospel for the Law (e) Nihil gravius nihil miserius conscientiâ territâ lege Dei conspectu peccatorum Luther Tom. 4. in Psal 128. considered in it self and not in the hand of a Mediator can discover nothing to the Conscience of a Transgressor but matter of horror and desperation For the Law being broken Life is lost and the curse is due nay every transgression has power sufficient to lay us under the curse Gal. 3. 10. Cursed is every one that continueth not in all things which are written in the Book of the Law to do them and having thundered out the curse the Law leaves a Man under it and does not tell him of any Remedy But now the Gospel commands Repentance which the Law allows not of and encourages to Repentance by assuring us if we Repent we shall not perish but our sins shall be
blotted out when the times of refreshing shall come from the presence of the Lord Acts 3. 19. The Gospel also does command a sinner to come to Christ to believe in him 1 John 3. 23. This is his commandment that we believe on the Name of his Son Jesus Christ That is that we receive him as Lord and Saviour and accept those benefits of pardon Grace and Glory which he has purchased and freely proffers to us And thus by this command Conscience is obliged to do that as a Duty which is one of the greatest Priviledges imaginable You see what bindes the Conscience namely the will of God discovered partly by the Light of Nature but principally by the Law and Gospel (f) Constat synteresis latiore sensu partim ex principiis moralibus in natis cum eorum conclusionibus partim ex iis quae Deus insuper homini praescripsit sed utramque partem constituit voluntas Dei revelata quâ homo intelligit fibi suum officium praescriptum esse Hinc lex Dei sola obligat conscientiam per legem autem intelligigimus volunt atem Dei revelatam ità ut contineat etiam illa quae in Evangelio praescribuntur Amas l. 1. De Consc c. 2. p. 5. All these Discoveries of the will of God are to be kept safe in the Conscience one part of which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to keep because practical Truths are to be Treasured up there we must be acquainted what is the will of God and do that will as well as understand it The adequate Rule of Conscience is the will of God and of this will in his Word there is the fullest Revelation here mans Duty is prescribed and shewn and so far as the Word commands Conscience is obliged and no further As God alone knows the Conscience and has power to punish it so he alone can bind it I acknowledge that for Conscience sake we are bound to obey the just commands of Men that are in Authority over us but the Obligation upon Conscience to do this comes not from them but from Gods command that we should be Subject to them and to be ready unto every good Work Tit. 3. 1. 3. As Conscience implies a knowledge of the will of God so 't is the Office of Conscience to impell us to comply with his will which is made known to us The Prophet speaking concerning the Spirit bringing the Word to remembrance tells the Children of Israel Isa 30. 21. Thine Ears shall hear a word behind thee saying This is the way walk in it when ye turn to the right hand and when ye turn to the left These words may very aptly be applied unto Conscience which is as a Voice within us saying concerning forbidden paths These are not the way and therefore turn out of them but concerning commanded Duties These are the way and therefore practise them When Joseph was sollicited by his Mistress to commit folly and the temptation was strong considering the circumstances which he was in It was Conscience that minded him of his Obligation to his Master which he ought not to requite by defiling of his Bed and especially how evil and hainous such a deed would be in the Lords eyes and he comes to a fixed resolution not to yield not to go contrary to his Conscience and Duty How says he shall I do this great wickedness and sin against God Gen. 39. 9. Conscience is not onely a witness to testifie concerning us nor onely a Judge to pass Sentence upon us but also a Law commanding and stirring us up unto our Duty and when it does thus excite us to Obedience First it uses Gods Name and Authority Secondly it charges under the greatest penalties Thirdly it sets before us the Lords great goodness 1. Conscience to impell us to Obedience uses Gods own Name and Authority Thus saith the Lord says Conscience These commands are the commands of God they are enacted by Him who is the supream Law-giver who hath power to save and to destroy James 4. 12. The Thessalonians when they received the Word of God which they heard of the Apostles they received it not as the word of Men but as it is in Truth the word of God which worketh effectually in them that believe 1 Thes 2. 13. Conscience charged them to receive the Gospel because the Gospel of God and they did receive it though hereupon they were exposed to never so great Afflictions and Tribulations Conscience looks beyond Instruments which are but Earthen Vessels Men of like passions with our selves and eyes that God who employs and sends them In the Publishing of a Proclamation who says Thus saith the Town-Clerk No every one concludes Thus saith the King This is really the will of God says Conscience and therefore do not dare to be obstinate against it It uses the same Language which the Apostle Paul does to Timothy after it has urged unto Duty and to take heed of sin I charge thee before God and the Lord Jesus Christ who shall Judge the quick and the dead at his appearing and his Kingdom 2 Tim. 4. 1. Here is such a Name and Authority used as may well make us to stand in awe 2. Conscience charges us under the greatest penalties It tells us indeed of temporal plagues and Spiritual Judgments and how much sin may cost us in this present World but that 's not all nor the worst of all it also makes Hell naked before us and takes off that covering which is upon Destruction and bids us look down and then asks this Question How will you be able to dwell with devouring fire How will you be able to inhabit everlasting burnings Is it good says Conscience to Live without God in this World and with a curse to depart for ever from him in the next Isit good to enjoy the pleasures of sin which are but for a season and then to be tormented in those Flames which never can be quenched To run into sin is to rush into a Battel against that God against whom none ever hardned themselves and prospered To run into sin is a mad venturing to leap into Hell think of this when tempted Oh how slender are the penalties wherewith Humane Laws are backed Those Statutes which were made by severe Draco which are said to be writ with Blood because he punished every fault with Death had not such a dreadful penalty annexed to them as the Laws of God For what is the Death of the Body if compared with the Damnation of the Body and Soul for ever Luke 12. 4 5. 3. Conscience that it may perswade us to Obedience sets before us the Lords great goodness bids us behold his goodness as well as his severity Rom. 11. 22. It tells us that if we depart from God we forsake our own Mercies we leave our Rock and Fortress and betray our selves into the hands of Enemies It uses the cords of Love to
persons Conscience has no more reason to fear the greatest than the poorest Can the greatest man punish his Conscience for being plain with him He may indeed wound it more and more but this will in the end onely increase his own smart and anguish Prophets and Ministers have not accesse unto some nor an opportunity to tell them of their misdoings and if they have and do discharge their duty they may suffer for it John the Baptist was sent to Prison for reproving Herod and afterwards his life was taken away But though Herod was no more troubled and rebuked by John yet his own Conscience does fearlesly and impartially deal with him and therefore when he heard of the fame of Jesus he cries out John is risen from the Dead which shews that his Conscience flew in his face about him 3. Conscience accuses of high matters of such crimes the least of which deserves damnation There is nothing which Conscience does accuse of but sin and sin is the Transgression of a Law and that Law is the Law of God and this God is an infinite Majesty and therefore sin does merit an infinite punishment Though Papists call some sins venial and make but light of them yet a serious Conscience looks upon every sin as justly deserving Eternal condemnation the Apostle speaks indefinitely concerning sin without excepting any The Wages of Sin is Death Rom. 6. ult and by Death he means Eternal Death for 't is opposed unto the gift of God which is Eternal Life by Jesus Christ our Lord. Among Men there are indeed some petty faults which a Malefactor is not so afraid when accused of but how pale does he look when Felony or Murther or Treason is laid to his charge alas the Gallows the Gibbet Hanging Drawing Quartering he now fears Conscience brings in an indictement against the sinner for nothing but what is damnable for every sin against the great God is so in its own Nature And if every sin makes the Soul liable to the vengeance of Eternal fire how may the sinner be amazed when all his iniquities are set in order before him 4. Conscience accuses a man to himself Luther tells us concerning a certain Cardinal that was wont to say Conscientia est mala bestia quae facit hominem stare contra seipsum Conscience is an evil Beast for it makes a man to stand against himself When Conscience is our accuser our accuser is within us and we can go no where without this accuser A man by this means becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-punisher These self accusations do break a mans spirit they imbitter all Temporal comforts and Oh! how bitter then do they make affliction 5. Conscience in its accusations lets us understand that God understands better then it self what it layes to our charge The Apostle tells us that God is greater than our Hearts and knows all things 1 John 3 20. This Text plainly informs us that God knows by us more than we know Many sins slip out of Our memories but none out of Gods Hos 7. 2. They consider not in their Hearts that I remember all their wickedness now their own doings have beset them round they are all before my face When Conscience is awakened and we are beset round with our own doings this causes the perplexity that they are all before Gods face he remembers all though we are not able to number half of them Moses cryes out We are consumed by thine anger by thy wrath are we troubled Thou hast set our inquities before thee our secret sins in the light of thy Countenance Psal 90. 7. 8. 6. Conscience is many times incessant and not to be silenced in its accusations Augustine (h) Qui malas habent uxores domus suas intrare nolunt ad forum exeunt gaudent coepit hora esse quâ intraturi sunt ad domum suam contristantur Intraturi sunt ad taedia ad murmura ad amaritudines ad eversiones Si ergo miseri sunt qui cùm redeunt ad parietes suos timent quantò miseriores qui ad conscientiam redire nolunt ne litibus peccatorum evertantur Vt possis libens redire ad cor tuum illud munda Aufer cupiditatem sordes aufer labem avaritiae malas cogitationes odia non dico adversus amicum sed etiam adversus inimicum aufer ista omnia Intra cor tuum gaudebis Aug. in Enarrat in Psal 33. pag. mihi 237 238. compares a clamorous Conscience to a brawling Woman whose Tongue being set on fire of Hell never lies still but is continually shooting forth bitter words Now Solomon tells us 'T is better to dwell in the corner of a house top than with such a Woman in a wide house Prov. 25. 24. nay 'T is better to dwell in the Wilderness than with a contentious and angry Woman Prov. 21. 19. But how much more intolerable are the reproaches of an enraged Conscience Flashes of Hell fire do issue as it were out of the mouth of it it is continually bringing guilt unto remembrance and speaking of those Flames unto which this guilt does render the Soul that sins obnoxious and liable Thus the witness of Conscience is an accusation upon doing evil and such an accusation as may very much be dreaded 2. The witnesse of Conscience is an Apology upon doing well It will bear witnesse for those that are sincere when they walk before God in Truth and with a perfect Heart It must indeed be granted that in many things all even the very best do offend Jam. 3. 2. But conscience takes notice of the bent and desire of the Soul to please the Lord and how burthensome and bewailed infirmities are Conscience will excuse and defend if there be a will to do good though evil at the same time be present as it was with the Apostle himself Rom. 7. 21. Conscience having looked into the Gospel understands that God does not deal with Believers according to the terms of the Covenant of Works which had a promise of Life only upon condition of perfect obedience but Death was threatned upon the least transgression No no they are not now under the Law but under Grace and in the new Covenant sincerity is accounted and accepted as our perfection before God through Christ Jesus Now Consciences excusing or defending is of great force and weight 'T is not to be checkt by the reproaches of men nor by the accuser of the Brethren 1. Conscience excusing us is not to be checkt by the reproaches of Men. How eager as I hinted before were Jobs friends in their censures and accusations They thought his Religion was but a meer shew and that he had used the Form of Godliness onely as a cover for his wickedness and injustice Heark how he speaks to them Job 19. 2 3. How long will ye vex my Soul and break me in pieces with words these ten times have ye reproached me you are not ashamed
thoughts I judge you sayes Conscience at present but One greater infinitely greater then I will judge you hereafter all must stand before his bar Hark what Solomon sayes Eccles 12. 13 14. Let us hear the conclusion of the whole matter fear God and keep his Commandements for this is the whole of man for God shall bring every work into judgment with every secret thing whether it be good or whether it be evil When Paul reasoned of Righteousnesse Temperance and Judgment to come Faelix trembled for his Conscience was convinced his Conscience judged him and condemned him as guilty of unrighteousnesse and he fears that God would much more condemn him 8. Is there a Conscience in Man learn what 't is that lays some restraint upon the lusts of Men and hinders them from running into such excess of Riot as Nature would incline them to When once sinners get victory over their Consciences and become past feeling then they give themselves over to Lasciviousnesse to work all Wickednesse and Vncleanness with greediness Eph. 4. 19. If there were no such thing as Conscience among the Sons of Men though the World is very bad yet it would be ten thousand times worse than ' t is Earth would be more a-kin to Hell though 't is too much too near a-kin already Vse II. Be excited to bless the Lord that he has given unto man such a Power as Conscience (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Genesin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alas we know not how to value Priviledges the Word of God is an inestimable blessing but who is thankful for it Nay most had rather be without it Conscience also is of admirable Use but most are troubled at it as if 't were a thing sent on purpose to torment them before the time But by several Arguments I shall make it evident that you have great cause to be thankful that God has placed Consciences in you 1. Conscience is such a Power as scaped but in mans fall of any other Faculty The will of Man is full of enmity against God and therefore his heart is said to be deceitful above all things and desperately wicked who can know it Jer. 17. 9. But though there is no good or rectitude in the heart yet there is some Light remaining in the Conscience and though the heart be extreamly evil willing to deceive willing to be deceived yet the Conscience has some kind of tenderness and faithfulness left in it unless by long custome in sin it be made senseless and stupid I readily yield that Conscience is corrupted also in a great measure by the Fall the Apostle tells us that unbelievers mind and Conscience is defiled Titus 1. 15. There is a great deal of difference between the Conscience of Adam in the state of Innocence and the Conscience of a Natural Man Conscience is less acquainted with the will of God than it was It has not that Power and Authority to command Obedience that once it had it is prone especially in some things to be erroneous and mistaking to urge to sin instead of Duty it does not with such strength and vigour oppose temptation as it ought But yet still 't is a great Mercy that Conscience does so much as it does the light of it might have been totally extinguished and the Lord might have suffered us to have run full-speed in our wicked ways to Destruction without any Monitor within to check or controul us 2. Conscience takes part with God against sin and Satan 'T was the saying of an Heathen Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conscience is a God unto all Mortal Men the reason is because it sides with God and assents to the equity of his Commands It declaims against sin and calls the Devil an Enemy who tempts to the commission of it and calls the sinner a Fool and Mad-man for yielding it consents unto the Law of God that it is good and is not satisfied if God be displeased if his Law be transgressed Oh let 's be thankful for Conscience for by endeavouring to hinder our departing from God and our provoking him to Anger It does consult our Peace our Profit our Happiness and would have us lifted up above those slavish fears which are so great a torment to the Soul reflecting upon its evil doings (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philemon Comicus intra Poet. Minor pag. 523. 3. Conscience takes part with the Soul against the Flesh It cannot patiently endure that a vile Body should be onely minded and a precious Soul totally neglected How often does Conscience upbraid us with this That if our Bodies lack Food we are extreamly sollicitous to provide for them and prevent their starving but our Souls may want Spiritual food Days Moneths Years together and yet we are not concerned That if our Bodies want Cloathing we are ashamed to be seen and are not contented till we have gotten Raiment to cover their Nakedness But our Souls may be Naked Wretched and Miserable And this Nakedness is perceived by the Holy Eye of God yet we blush not nor apply our selves to Christ for the white Robe of his Righteousness to cover them Finally That if our Bodies are Distempered we send for a Physitian and are eager to be Cured But our Souls may Labour under many Spiritual Plagues as Hardness Pride Covetousness Concupiscence which Distempers if not healed will prove Mortal in the worst sence and yet Christ the Physitian of Souls is not valued neither do we cry to be healed but seem rather to be fond of our Maladies (r) Quae laedunt oculos festinas demere siquid Est animum dâ—ffers curandi tempus in annum Horat. Epist 2. ad Lollium Thus Conscience does reproach us to make us ashamed of our Folly and grow wiser Withall telling us that if our Souls miscarry our Bodies hereafter must be tormented which now we are so tender of but if our Souls are secured the Body will be safe in the same bottom 4. Conscience of all other Powers does struggle most to prevent our Ruine or rather when our other Powers are forward to promote our Destruction Conscience endeavours to hinder it Man is his own chief Enemy and has the greatest hand in his own undoing O Israel thou hast destroyed thy self Hos 13. 9. If you look into Scripture you will find how sinners are bent to transgress they will not be made clean all that is in them Conscience excepted joyns together to make them miserable Their eyes are full of Adultery and cannot cease from sin 2 Pet. 2. 14. Their Tongue is a fire a World of Iniquity that it defileth the whole Body and setteth on fire the course of Nature and is set on fire of Hell James 3. 6. Their Throat is an open Sepulchre the poyson of Aspes is under their lips Rom. 3. 13. They work Iniquity with both hands earnestly
and the Soul is still under the Dominion and Power of it 6. The Consciences of the regenerate are not good in respect of Legal Perfection and Exactness The first Adam before his Apostacy was able to reach this Exactness which the Law required he was able to Obey the Law of God without Offending in a tittle Christ also the second Adam did fulfill the Law without the least Transgression all his days He was like unto his Brethren in other regards but sin is excepted Heb. 4. 15. So Heb. 7. 26. Such an High-Priest became us who is Holy harmless undefiled separate from Sinners and made higher than the Heavens But truly the best of Saints fall short Surely they are unacquainted with the Law of God that imagine they are able perfectly to Obey it it may justly be suspected that they put short glosses upon it and then fancy they fulfill it but questionless they are ignorant of its strictness and Spirituality As 't is said of God himself that he is of purer eyes than to behold Evil and cannot look upon Iniquity Habak 1. 13. So it may be said of his Law 't is purer than to allow any evil than to approve of the least Iniquity No Conscience therefore in a Legal sence can be affirmed to be good for the Holy Ghost does not stick to say There is not a Just man upon Earth that does good and sins not Eccles 7. 20. The Consciences of Saints see sin but in part therefore David crys out Cleanse me from secret sins who can understand his Errors Psal 19. 12. and Psal 139. 23 24. Search me O God and know my heart try me and know my thoughts and see if there be any wicked way in me and lead me in the way everlasting And as the Consciences of the best are capable of more light than they have so more purity and tenderness may also be attained 7. Conscience may be good according to the Law of Grace though sin is not totally purged away This very Apostle Paul which says he had a good Conscience before God does yet say Not as though I ha◠attained or were already perfect Phil. 3. 12. Nay he does acknowledge that sin did dwell in him he complains of a Law in his Members and crys out O wretched Man that I am who shall deliver me from the Body of this death Rom. 7. 20 23 24. Conscience is good in a Gospel-sence though sin remain as long as it does not Reign in us and we are no longer willing to Obey it in the Lusts of it Now if you ask me in what regard Conscience is good notwithstanding some remainders of evil I Answer 1. Conscience is good comparatively how vast a difference between Saints and Sinners How careful the one how careless the other How are the former afraid of offending God! how are the latter presumptuous and bold How are their Hearts set in them to do evil When Noah is said to be a Just Man and Perfect in his Generation Gen. 6. 9. This is hinted that he was Just compared with the men of his Generation and his Righteousness was the more to be admired since he kept himself unpolluted by their wickedness 2. Conscience may be said to be good sincerely when in the spirit of a man there is no guile as the Psalmist says Psal 32. 2. When there is no sin but the soul consents to be delivered from it and no Grace but the soul desires to be enriched with it and no Command but 't is willing to Obey it and where it falls short 't is grieved and because it has not attained therefore 't is continually pressing towards the Mark and perfecting Holiness in the fear of God (*) Perfecti et non perfecti Phil. 3. Perfecti viatores nondum perfecti possessores et noveritis quod perfectos viatores dicat qui jam in viâ ambulant Quid est ambulare Breviter dico proficere ne forte non intelligatis pigrius ambuletis Semper tibi displiceas quod es sivis pervenire ad id quod nondum es Nam ubi tibi placuisti ibi remansisti Si autem dixeris sufficit periisti Semper adde semper ambula semper profic Noli in viâ remanere noli retro redire noli deviare Aug. De verbis Apostoli Ser. 15. pag. mihi 338. Tom. 10. 3. Conscience may be said to be good so as to be accepted We Serve a very gracious Lord who is not extream to mark our Offences though we come short in point of performance yet if he sees we unfeignedly desire and purpose to please him such is his Fatherly indulgence that he does accept us not according to what we have not but according to what we have I know O my God says David that thou tryest the Heart and hast pleasure in uprightness 1 Chron. 29. 17. If upon tryal of the heart he finds 't is turned towards himself he takes delight in it 4. Notwithstanding many failings which are un-allowed of and mourned over Conscience may be said to be good so as to be rewarded Evangelical good works though they are not meritorious yet they are rewardable therefore a reward is spoken of and assured in Scripture to Believers Rev. 22. 12. Behold I come quickly and my Reward is with me to give to every Man according as his work shall be God promises to be himself a Reward to Abraham Gen. 15. 1. and so he will be to all the Children of Abraham Christ will Reward them with Salvation that do Obey him Heb. 5. 9. And being made perfect he became the Author of Eternal Salvation unto all them that do Obey him If Conscience bear us witness that we are diligent in Trading with those Talents which are delivered to us we may be assured that at last we shall hear Well done good and Faithful Servants Enter you into the Joy of your Lord. We may wonder exceedingly that such a Reward should be promised to a good Conscience and shall we not wonder much more when that Reward is Actually received Since our Obedience is so lame and our goodness so imperfect But we must remember that the Saints imperfections are covered by Christ and in him all the promises of God and surely then the promises of Reward are yea and Amen 2 Cor. 1. 20. And therefore Eternal Life which is the Reward promised and expected is also called a free-gift and said to be given through Jesus Christ our Lord Rom. 6. 23. These things being thus premised I am to tell you what a good Conscience is Bernard speaking of a good Conscience does very well and also wittily affirm (x) Faelix Conscientia in quâ veritas misericordia obviaverunt sibi justitia pax osculatae sunt Bern. de Int. Dom pag 1060. That Conscience is truly good where Mercy and Truth are met together and Righteousness and Peace have kissed each other The truth of the Gospel does reveal the mercy of God
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
controul the commands of the highest Potentates on Earth if they agree not with the Law of God Darius makes a Law that none should ask any Petition of any God or Man for thirty dayes together but only of himself who was the King Dan. 6. 7. 9. But Daniels Conscience told him that that Law which did restrain prayer from the God of Heaven was impious and therefore though the penalty was being cast into the Lyons Den He went to his House and he opened his Window to shew he was not afraid or ashamed either of his God or of his service and he kneeled upon his knees and three times a day prayed and gave thanks before his God as he did afore-time v. 10. VVhen the Jewsh rulers laid injunctions upon the Apostles which were contrary to what Christ had enjoyned they speak thus Whether it be right in the sight of God that we should obey you rather than God judge ye Act. 4. 19. But here I must add that when the Commands of Magistrates are broken because against Conscience we had need to look to it that Conscience have sufficient warrant from the VVord of God For though we suffer never so peaceably and patiently the penalty which humane Laws inflict 't is no reputation to the Government that the Lawes are such as good men and Consciencious cannot comply with and of this reputation so far as possibly we may we ought to be very tender Certainly we are to obey Magistrates and to be ready unto every goodwork and onely when they command evil are we exempted from obedience 2. Conscience has authority and power to cross our secular interest though the gain if unlawful which is offered be never so great In all debates concerning profit God allows Conscience a Negative voice Those pleas for unlawful courses which are urged from the advantageousness of them Conscience sayes are naught and that it is a mad venture to hazzard the salvation of the soul for a little of the Mammon of unrighteousness When Achitophel gave counsel to Absalom which was likely to destroy David Absalom sayes let us hear what Hushai the Archite also advise 2 Sam. 17. 5. Hushai answers ver 7. The counsel of Achitophel is not good So when the carnal minde does counsel not to stand upon strict points of honesty where gain is to be gotten Conscience will deal plainly and say this counsel is not good (z) Isre tibi meliùs suadet qui ut rem facias rem Si possis recte si non quocunque modo rem Horat. Epist. 1 for they that will thus be rich do fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition The corrupt mind indeed which is destitute of the truth does suppose that gain is Godliness but the good Conscience thwarts it and sayes Godliness with contentment is great gain 3. Conscience has authority and power to prohibit and forbid the practice of the most beloved sin Concerning a Delilah or an Herodias 't will say 'T is not lawfull for thee to have her As in the natural body whatever the constitution be there is a mixture of all the four humours but one usually is predominant from whence a man is denominated Sanguine or Phlegmatick or Cholerick or Melancholick So in the body of sin though there are the seeds of all wickedness yet some particular corruption commonly is most prevalent Now conscience has authority to strike at this that is the favorite Conscience told David he could not be upright before God unless he kept himself from his own iniquity and therefore he abstained from it Psal 18. 23. The sin that naturally is most beloved there is most reason to hate it for God is most dishonoured and the soul is most defiled and endangered by it And if Conscience may make bold to check Temptations to the most beloved sins surely it may caution against any sin whatsoever and indeed it does not go beyond its authority when it forbids as much as God himself does for it is Gods under-officer to prevent as much as may be all trangression 4. Conscience has power and authority to enjoyn the most difficult duties 'T is difficult to ponder the path of our feet and in all places and relations and capacities and employments to walk circumspectly 't is difficult to set a watch before the door of our lips that sinful and idle words come not out which will but tend to make our account sad at the day of judgement 't is difficult especially to keep our hearts with all dilligence that God may have them and the world and sin may not run away with them How much pains will it cost us to conflict with wicked and impertinent thoughts to observe the first stirrings of corruption and to quench these sparks presently before they be blown up into a flame to engage in a constant combate with the flesh which is continually lusting against the Spirit But though all this be difficult and the flesh cryes out These are hard sayings yet Conscience urges to it and puts us in minde that the word is the more to be loved because 't is very pure Psal 119. 140. and that the more we keep from sin the greater is our freedom perfection peace 5. Conscience has Power and Authority to presse unto the greatest hardships and sufferings for Christs sake The Gospel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the VVord of the Crosse 1 Cor. 1. 18. not onely because it Preaches Christ Crucified but also a conformity to him as crucified And as our Lord was Crucified before he was glorified so we must be willing to take up the Cross that we may come to the Kingdom to follow him in his Temptations that we may follow after him to the Throne Conscience tells us that there is no reason to be offended in Christ for he never calls us to part with any thing but what is vain nor to endure any thing but what he will sanctifie and sweeten to us and we are not to think much of afflictions that are but light that are but for a Moment that work for us and that work for us a far more exceeding and eternal weight of Glory 2 Cor. 4. 17. And when tempted in the time of persecution to fall away Conscience also layes before us the wrath of God which is ten thousand times more dreadful than the wrath of persecutors and 't will be but a poor relief to be delivered out of their hands and to fall into the hands of the Living God VVhen Spira against his Conscience had renounced the Protestant Religion and in VVord had publickly owned the Romish corruptions Alas what did he get by it the torments of his Conscience were worse than any Inquisition and the despair he was overwhelmed with made his condition worse than if he had endured the very uttermost of Papal cruelty Some of his words were these What a dangerous thing is it to
dissemble upon any terms in those matters where the Glory of God is concerned what a fearful thing is it to be neer and almost a Christian Oh that God â—ould let loose his hand from me that it were with me now as in times past I would scorn the threats of the most cruel Tyrants bear torments with invincible resolution and Glory in the outward profession of Christ till I were choaked in the flame and my Body consumed to ashes Thus great is the Power and Authority of Conscience and a good Conscience does Exercise this Authority but because the Consciences of most seem to have lost all Power therefore I shall direct you how this Power of Conscience may be put forth with vigour VVould you be under the Power and Authority of Conscience then 1. Meditate upon this how Holy and equal the Law is Since we are reasonable Creatures 't is fit we be govern'd by some Law or other (a) Omnium quae in hominum Doctorum disputatione versantur nihil est profecto praestabilius quam plane intelligi nos ad justitiam esse natos neque opinione sed naturâ Jus constitutum esse Cicero de leg 1. p. 221. and what Laws are comparable to the Law of God man stands in need of a Law that may put bounds to his Will and Affections as well as regulate his Conversation humane Laws onely reach the latter but the Law of God principally requires Holiness in the former The Angels themselves are not without a Law the Apostate ones transgressed it and were cast down to Hell God spared not the Angels that sinned 2 Pet. 2. 4. the Elect Angels are affirmed to do the Commandements of God and to hearken to the Voice of his Word Psal 103. 20. And truly all the Commands of the Lord are Holy just and good the more we obey these the greater is our Liberty and freedom from the Power and Tyranny of Sin and Satan unto whom whosoever are subject they are defiled degraded debased and made miserable by that subjection 2. Consider not only the equalnesse of the Law but the greatness and goodness of the Lawgiver Conscience tells you of a Lord who has right to rule you He has given you your Being and upholds you in your Being you could not live or move or be without him And therefore by all right imaginable he is your owner and your Governour We are Debtors says the Apostle not to the flesh to live after the flesh for if we live after the flesh we shall dye Rom. 8. 12 13. he does not expresly say we are Debtors to God this was so evident there was no need to express it The Lord is so great that he may claim obedience from us for we owe him whatever we have and are and his goodness does fully match his greatness He is Optimus Maximus there is abundant reason then why you should listen unto Conscience pressing you to give him the pre-eminence before all other Lords whatsoever No King comparable to the King of Saints how ready is he to defend them how much does he consult his subjects welfare 3. Would you be under the Authority and Power of Conscience fix this upon your Spirits that a good Conscience alwayes uses its Power for your good I may here apply those words which the Apostles uses concerning Magistrates Wilt thou not be afraid of this Power do that which is good and thou shalt have Praise of the same for Conscience is the Minister of God to thee for good Name a sin which a rightly informed Conscience does bid thee abstain from which is not really a mischievous and hurtful as well as a moral evil and thou hast leave to keep it Name a duty which such a Conscience urges which is not for thy profit and thou shalt never be blamed for the omission of it What the Lord wishes Conscience speaks over again Oh that there were an Heart in you that you would fear your God and keep all his Commandments alwayes that it might be well with you forever Deut. 5. 29. Conscience aimes at this perpetually that it may be well with you and well for ever with you nay even then when it puts you upon the suffering of penal evils it does design your good they that are persecuted for Righteousness sake receive an hundred fold in this Life they have so much of grace and of the Presence of God as is an hundred-fold better than any thing that 's taken from them then in the World to come they are assured of everlasting Life 4. Think seriously of the destructiveness of those courses which Conscience would hinder you from taking Thou art not able to hurt the Lord by thy iniquity the Clouds are higher than thou but He is infinitely higher than the Clouds If thou sinnest what doest thou against him says Elihu or if thy transgressions are multiplyed what doest thou unto him Job 35. 5 6. His blessedness is so great and out of the reach of any Creature that by sin thou art not able to disturb it though failing in Duty towards him thou art justly punished So that thou hurtest not him but thy self by sin Do they provoke me to anger saith the Lord Do they not provoke themselves to the Confusion of their own Faces Death is at the end of the broad way says Conscience and therefore go no longer no further in that way but turn thy Feet into the way of Peace If thou goest on still in thy trespasses thy Feet really go down to Death and thy steps will most certainly at length take hold on Hell 5. Would you be under the Power and Authority of Conscience Beg that the Lord himself would stand by and assist this his own Officer and then its Authority will be Exercised to purpose Then strong holds and Imaginations will be cast down and every high thing that exalteth it self against the knowlege of God and every thought will be brought into Captivity unto the Obedience of Christ 2 Cor. 10. 4 5. When the under-Officer is opposed an higher Magistrate comes with a greater force to help him in the discharging of his Duty If the King himself with a great Military power should be ready to assist a Constable supposing he were resisted none would then dare to withstand When the God of Heaven does Second and strengthen Conscience then all within a Man bows before it and yields unto it As 't is the presence of God and his gracious concourse that does bring Faith and Love and other Holy habits of the Soul into powerful exercise so 't is this which does make Conscience vigorously to do its Office That 's the Second thing implied in a good Conscience The due Exercise of its Authority and Power 3. The goodness of Conscience lies in its being wakeful and attentive What Physitians say concerning Melancholy that it has a tendency either to stupifaction or to distraction may truly be affirmed concerning sin that it has
Conscience Flatter us it will but injure us if it deal Faithfully though it speak never so terribly it may do us a great kindness You must know that a good Conscience may Accuse as well as Excuse It Accuses indeed of evil but 't is not evil that it does Accuse (i) Neque magis vitio verti potuit conscientiae postea cùm juste accusavit condemnavit quà m ipsi legi Judici summo qui idem fecit post ingressum peccati non ante Tantum vero abest conscientiae accusatio justa ab omni justâ reprehensione ut a peccatoribus imprimis requiratur tanquam unica via de peccatis admissis agendi paenitentiam Ames De Conscien l. 1. c. 12. but a part of its Duty and truly this is Necessary unto our Humiliation and Amendment 1. The Accusations of a good Conscience are just sin is the ground of those Accusations and the better the Conscience is the more immediately there will be a smiting of the heart after the prevailing of a Temptation Thus David's heart quickly smote him after he had numbred the People and he said I have sinned greatly in that I have done and now I beseech thee O Lord take away the Iniquity of thy Servant for I have done very Foolishly 2 Sam. 24. 10. And when a good Conscience Accuses 't is not easily satisfied 't will not be quiet till there be a confession of sin before God a loathing of it and pardon and healing are obtained through our Lord Jesus While David kept silence that is refused ingenuously to confess his fault his Conscience was clamorous and his Bones waxed old through his roaring all the day long and his moisture was turned into the drought of Summer Psal 32. 3 4. but at length he has Peace v. 5. I acknowledged my sin unto thee and my Iniquity have I not hid I said I will confess my transgressions unto the Lord and thou forgavest the Iniquity of my sin Selah 2. And as the Accusations of a good Conscience are just so it will Excuse if there be good Reason for it It will call Grace Grace if it be true though it be but weak God does not despise the day of small things neither ought Conscience It ought not by taking notice onely of sin and over-looking the Spirits work in the Soul to go about to break the bruised Reed and quench the smoaking Flax. It must be granted that Believers Consciences do bring in a false Testimony against them at some seasons and they make bold to call themselves Hypocrites and to affirm that there is nothing in them but what may be found in Reprobates But this is no part of Consciences goodness and they are to be reproved because upon every light ground they are so apt to question their Estate and to rank themselves among the Hypocrites in doing thus they gratifie Satan exceedingly and hinder their own Edification because they are ever questioning whether the Foundation be rightly laid and God has little or no thanks from them though in giving them the least measure of saving Grace he has done more for them than if he had put Scepters into their hands and Crowns of pure Gold upon their Heads But you will ask how may Conscience be made thus Faithful in its Testimony I Answer 1. If you would have Conscience bear witness truly neither add unto nor diminish from the Word of God Call not those Sins which are not transgressions of his Laws and call not those Duties which he never commanded God has so fully revealed his mind in his Word that whatever is not expresly contained in it or by firm consequence deducible from it Conscience is not to take notice of either as Truth or Duty Look not into false Glasses which Satan will be apt to set before you The Scripture is the true Glass and 't is the thankful Glass too which mends the eyes of them that look into it 2. Look well into your selves be willing to take notice of the evil in you as well as the good and which is needful to be added for the sake of humbled Souls be willing to Observe that good which God has wrought in you as well as the evil which you labour under 3. Let it be your earnest request at the Throne of Grace that your own Hearts may not deceive you As Satan is a lying Spirit so your own Spirits are false to you and are ready to joyn with him God is able to discover you unto your selves though the Heart be so deceitful above all things that the Prophet crys out who can know it Yet the Lord searcheth the Heart and tryeth the Reins Jer. 17. 10. 4. Be willing that Conscience should speak truth whether that truth make for you or against you That was a bad temper of Ahab who hated Micajah because he Prophesied not good concerning him but evil 1 Kings 22. 8. and because he could not endure to hear of Evil at length he feels it and there was no Remedy When Conscience does speak most against you in some Respects 't is for you because whatever you aile there is a Remedy provided in the Gospel To know the truth of your Condition if it be bad does not make it worse but is one good step unto the alteration of it for the better That 's the Fifth thing A good Conscience is Faithful in Witness-bearing 6. The goodness of Conscience lies in the purity of it Nothing in the Soul of Man can be said to be good in a Scripture-sence unless purged for as the whole Soul is Corrupted by Nature so renovation in the whole is needful our Understandings are not good till Sanctified to depart from evil is Vnderstanding our Affections are not good till cleansed our Consciences are not good till purged I do not I dare not affirm that this purity of Conscience in this Life is so compleat as to exclude all manner of defilement in this sence who can say I have made my heart clean I am pure from my sin Prov. 20. 9. But that which the Gospel accounts purity of Conscience lies in these particulars 1. Where the Conscience is pure no sin is concealed or covered If we cover sin God will not cover it we shall not be of the Number of those Blessed ones whose Transgressions are forgiven whose Iniquities are covered and to whom the Lord will not impute sin A pure Conscience therefore without any guile or reservation confesses all before God and as it confesses all it knows so 't is willing to know more that more may be acknowledged and bewailed Job among other Arguments uses this and 't was a strong one to prove the purity of his Conscience that he had not covered his Transgression as Adam by hiding his Iniquity in his Bosom Job 31. 33. He that conceals a Thief sides with him and he that hides sin 't is a sign his heart is not turned from it A pure Conscience is free and
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
withdraw his anger the proudest helpers must stoop under him Job 9. 13. 3. A despairing Conscience remembers sin and those threatnings that are denounced against it and is overwhelmed Oh the mountains of guilt which it does behold and these are high trespasses are grown up unto the Heavens and then it applies all the Curses all the evils that it reads in the Book of God unto it self there is a roll opened before it written within and without with Lamentations and Mourning and Wo to allude to that place Ezek. 2. ult Wherever the despairing sinner goes he is dog'd and followed with Legions of sins and Conscience is still tormenting it self with such sad thoughts How shall all these be answered for How shall that vengeance be undergone which so many iniquities and so heinous do deserve 4. A Despairing Conscience looks upon Christ and the Gospel and is more than ordinarily tormented to think there is help for others but for it self none to be found It calls to mind that once the door was open and the sinner was invited to come in but refused but now concludes the door is shut eternally once the Spirit strived but being resisted is departed for good and all so as never to return again Once sayes the despairing soul I had a day of Grace but I did not know it I did not improve it but now am overtaken by an Everlasting Night and shall never see day more The Prince of Peace the Gospel of Peace are hid from me the hopes of Peace are quite gone I have outdone the very Devils themselves and may expect if it be possible to be more miserable they never refused one offer of Mercy but I thousands they never slighted a pardon but I have slighted it and was unwilling to be reconciled to God they never rejected a Redeemer but I have rejected him and preferr'd vanity nay sin which is of such a damnable Nature before the only Saviour 5. A despairing Conscience remembers Death and Judgement and Eternity and then there is even a Roaring out for Anguish something like unto the yellings of those that actually are in the burning lake Ah how shall I bear the wrath of the Almighty when all of it shall be stirr'd up What ease can I expect in Everlasting Flames How shall I bear the society of the Devil and his Angels How shall I endure to be tormented for ever in the presence of the Holy Angels and in the presence of the Lamb Rev. 14. 10. 'T is not more certain I must dye than 't is certain I must be judged 't is not more certain I must be judged than 't is certain I must be damned 't is not more certain I must be damned than 't is certain that my damnation will be Everlasting This is the Language of a despairing sinner and since to despair is to be upon such a wrack how are they to be reproved that sin against Conscience which has a tendency to despair 6. They are to be reproved who go about to wound and to ensnare the Consciences of Others How careful was the Apostle not to cast a snare upon the Corinthians 1 Cor. 7. 35. nor to enjoyn that as necessary where the Lord had not imposed a necessity and a little after he sticks not to say that they who sin against the Brethren and wound their weak Conscience do sin against Christ 1 Cor. 8. 12. And if I am not by an imprudent use of my Christian liberty to embolden another to venture upon sin against Conscience surely much lesse may I do this either by constraint or by perswasion If it argue want of Love and be a great sin to impair the Estate to blemish the reputation to hurt the body of my Brother how much worse than all this is it to wound his Conscience Those who have no mercy to the Souls of Others surely have little to their Own and they will make bold with their own Consciences who have no care no tenderness in reference to the Consciences of their Brethren Several sorts of persons are here concerned as being injurious to others Consciences 1. False Prophets are injurious to the Consciences of others These do speak perverse things to draw away Disciples after them the Apostle deals very sharply with these he calls them Dogs and bids us beware of them Phil. 3. 2. Beware of Dogs beware of evil workers No wonder that Paul stiles them Dogs since Christ before had call'd them Wolves nay ravening Wolves False Prophets especially strike at Conscience and endeavour to mis-inform That and if once they can prevail so as to make the Conscience put darkness for light and light for darkness a lye for Truth and Truth for a Lye how may souls be carried away truly so far at length as to fall into damnable Heresies and also into grosse impieties and wickedness Those deceived and deceiving ones spoken of 2 Pet. 2. They walked in the lusts of Vncleanness they counted it pleasure to Riot their Eyes were full of Adultery and could not cease from sin their Heart was exercised with Covetous practices and while they talked of Liberty they were themselves the Servants of Corruption 2. Dawbers with untempered Mortar are concerned Conscience is little beholding to them for they heal the wound of it slightly crying Peace Peace where there is no Peace Jer. 6. 14. How miserable is the condition of unfaithful Ministers and likewise of those Souls that belong to their charge The Watchman that gives not warning the Blood of Souls indeed will lye upon his Head but this implies that such Souls do also perisâ— Ezek. 33. 7 8. O Son of Man I have set thee a Watchman unto the House of Israel therefore thou shalt Hear the Word at my Mouth and shalt warn them from me When I say to the wicked man thou shalt surely dye if thou dost not speak to warn the wicked from his way that wicked man shall dye in his iniquity but his Blood will I require at thine hand If an unskilful Physician has need of a new Church-yard what shall be said of an unskilful or unfaithful Preacher I will not affirm he has need of a new Hell but I am sure he will help very much to fill the Old one Those that make the way to Heaven broad and easie and regeneration needless and the Death of Christ an encouragement to continue in sin and the Mercy of God so large that 't will put up any thing and will certainly be extended unto any that cry Lord have mercy upon us These are Dawbers enemies to Conscience they build a Wall that shall be rent with a stormy wind in fury and brought down to the ground and they shall be consumed in the midst of it Ezek. 13. 13. 14. 3. All enticers unto Wickedness are cruel Enemies to the Consciences of others If there be a Devil incarnate he is such an one whose businesse is to tempt those to sin whom he has to deal with
immediately his Leprosie was cleansed Mat. 8. 2 3. 2. 'T is very evident also that Christ is willing to save because this is most doubted of by troubled Spirits I shall prove it by these arguments 1. He declares himself willing to save the disobedient if they would but consent to their own Salvation Rom. 10. ult All the day long have I stretched forth my hand to a stiff-necked and gain-saying people He stretched forth his hand as proffering pardon and life to them and as being ready to receive them if they had been minded to return He tells the obstinate inhabitants of Jerusalem that he would often have gathered them but they would not be gathered Mat. 23. 37. O Jerusalem Jerusalem thou that killest the Prophets and stonest them that are sent unto thee how often would I have gathered thy Children together as an hen gathereth her Chickens under her wings and ye would not and if he be willing to gather the obstinate surely the penitent he will not refuse those that desire and are willing to fly under his wings for shelter 2. He promises that he will give rest to the heavy laden that he will in no wise cast out any that come to him Heark how general the invitation is Ho every that thirsteth come to the waters and these waters of life may be had without mony and without price Isa 55. 1. They that labour they that are heavy laden and all that labour and are heavy laden are called to come to Christ and he assures them they shall find rest to their Souls Mat. 11. 28 29. One said (q) Mallemus carere sole coelo terrâ omnibus Elementis c. Selneccerus in Paedag. Christian We had better want the Sun the Heavens the Earth and all the Elements yea and Life it self than that one sweet Sentence of our Lord Jesus Come unto me all ye that Labour and are heavy laden and I will give you rest 3. Christ was sent by his Father and did come himself to this very end that he might save 'T is certain the Father sent him to save and that both Jews and Gentiles Isa 49. 6. And he said 't is a light thing that thou shouldest be my Servant to raise up the Tribes of Jacob and to restore the preserved of Israel I will also give thee for a Light to the Gentiles that thou mayst be my Salvation to the ends of the Earth Surely our Lord is willing to do that which his Father sent him on purpose that he might do He himself came to this end that he might save nay he seeks as well as saves which shews his willingness to save indeed When the Shepherd seeks after the lost Sheep we conclude him willing to find it and to bring it home to the Fold And when the Woman seeks after the lost piece of Silver we conclude she is willing to get it again And Christ seeking after Sinners and following them with his Messengers and Word and his Spirit which strives with them certainly he is very willing that those who are dead should be made alive and who are lost should be found and made partakers of his Salvation 4. All fulness dwells in Christ on purpose that he may impart of it He charges them that are Rich in this World to be ready to Distribute and willing to Communicate and can you think that he is a Niggard of his own Riches He counselled even luke-warm Laodicea to come to him for Goldtryed in the Fire that she might be Rich indeed as before she was in her own Opinion He is ready to satiate the weary and to repenish every sorrowful Soul 5. 'T is for his Fathers Honour and his own Satisfaction when any are saved Therefore Christ is most willing to save God is Honoured hereby the Apostle gives us plainly to understand that when any obtain Redemption and forgiveness and are accepted in the Beloved This is to the praise of the Glory of the Grace of God Eph. 1. 6. So v. 12. That we should be to the praise of his Glory who first trusted in Christ 'T is an Excellent passage of Luther (r) Et si ego indignus qui eripiar salver Tu tamen dignus qui lauderis glorificeris ameris in saecula At laudari non poteris nec miserecordia glorificatur nisi sint quos eripias à morte salves ab inferno Luther Tom. 2. 76. a. Though I Lord am unwortthy to be delivered and saved yet thou art worthy to be praised and Glorified and loved for ever but thus praised thou wilt not be nor thy Mercy Glorified unless there are some whom thou dost save and deliver 'T is also for the satisfaction of Christ to save Isa 53. 11. He shall see of the travel of his Soul and be satisfied When a Woman is in strong pain who can in Reason question her willingness to be delivered Surely she is desirous to see of the Travel of her Body and how joyful is she when a Child is Born into the VVorld The new Birth and the Salvation of sinners is the Fruit of the Travel of Christ's soul surely he is willing to see this Fruit. Away away with unbelieving Doubts He is willing to save be you but willing to be saved and you shall in no wise miss of Salvation 6. For the Relieving of a troubled Conscience take Notice of the Holy Ghost whose Office is to be a Comforter John 14. 16. I will pray the Father and he shall give you another Comforter that he may abide with you for ever even the Spirit of Truth c. There is great care taken by our Lord not onely that his Church may be safe but also that she may have Peace and Joy and Comfort even in this Vail of tears These are some of the words which he speaks Peace I leave with you my Peace I give unto you I will not leave you comfortless let not your heart be troubled neither let it be afraid John 14. 18. 27. and John 15. 11. These things have I spoken to you that my Joy might remain in you and that you Joy may be full The Prophets of the Lord are Commanded to speak Comfort to his People Isa 40. 1 2. Comfort ye Comfort ye my People saith your God speak ye comfortably to Jerusalem and cry unto her that her warfare is accomplished and her Iniquity is Pardoned And 't is the work of the Spirit Powerfully to apply and set home these Comfortable words that they may be effectual unto Consolation Let humbled Souls Observe these two things 1. The Spirit of God who is a Comforter is promised unto all that ask him Some of you know what that Natural Affection is which Parents bear to Children Affections descend Parents love their Children ordinarily better than Children do their Parents Now with what readiness with how good a will do Earthly Parents give Bread unto their hungry Children and Christ expresly says that with much more readiness
not too great for God to forgive if himself is willing to forsake his wickedness The Lord has proclaimed his Name 34. 6 7. He is a God Merciful this may relieve us when sensible of our misery he is Gracious this may encourage us against our vilenesse and unworthiness he is Long-suffering this may keep us from sinking into despair though 't was long before we thought of turning to him He is abundant in Goodness and Truth though we are never so empty here is enough to fill us He keeps Mercy for thousands his Treasures are not exhausted by former ages we may go to him and be enriched he forgives iniquity transgression and sin Let none then say there is no Hope of what sorts or sizes soever their sins be But here let me Caution again that no sin be secretly cherished for if the cause of trouble remain how can Conscience be truly Comforted In good earnest set upon the Mortification of all the Members of the Body of sin but especially pluck out the right Eye and cut off the right Hand Let not thy Soul spare any Lust 't will be more fatal to thee than Saul's sparing Agag which cost him his Kingdom Herbert does very Ingenuously and truly tell us that Peace of Conscience is not to be attained unless there be a flight of sin The Church page 117. 118. Sweet Peace where dost thou dwell I humbly crave Let me once know I sought thee in a secret Cave And ask'd if Peace were there A hollow wind did seem to answer No Go seek elsewhere I did and going did a Rainbow note Surely thought I This is the Lace of Peaces Coat I will search out the matter But while I lookt the Clouds immediatly Did break and scatter Then went I to a Garden and did spy A gallant flower The Crown Imperial Sure said I Peace at the root must dwell But when I digg'd I saw a Worm devour What shew'd so well At length I met a rev'rend good old man Whom when for Peace I did demand he thus began There was a Prince of Old At Salem dwelt who liv'd with good increase Of Flock and Fold He sweetly liv'd yet sweetness did not save His Life from Foes But after Death out of his Grave There sprang twelve stalks of Wheat Which many wondring at got some of those To Plant and Set. It prosper'd strangely and did soon disperse Through all the Earth For they that taste it do rehearse That Virtue lies therein A secret Virtue bringing Peace and Mirth By flight of sin Take of this Grain which in my Garden grows And grows for you Make Bread of it and that repose And Peace which every where VVith so much earnestness you do pursue Is onely there I have laid down several grounds of Consolation for troubled Consciences it will be needful now to Answer some Objections they are wont to make against all that Comfort which is tendred to them Object 1. Some do cry out that their sins are primae Magnitudinis of the first Magnitude that guilt which they have contracted is so vast and themselves are so inexcusable in their wickedness that they cannot let it once enter into their thoughts that ever God should pardon or save such provoking wretches and rebels as They have been They call to remembrance what they have been and what they have done their Iniquities which they have committed have been of a very hainous Nature and as to their Number what was said concerning Abraham's Seed may very well be applied here they have been so many as the Stars of the Sky in multitude and as the Sand which is by the Sea-shore innumerable To speak Truth the Greatness of sin is the grand Objection against Comfort Answ 1. VVhen the greatness of sin causes perplexity behold how much greater the Mercy of the Lord is This Mercy is high as Heaven what canst thou do deeper than Hell what canst thou know The measure thereof is longer than the Earth and broader than the Sea But yet as great as 't is it does not give the least encouragement to presumption but against despair and despondency it may be a mighty Antidote Contemplate the Mercy of God in Christ eye his sufferings which were very great eye the greatness of him that suffered and then you will see sin (*) Peccatum est sicut Magnus Goliah omnibus viribus oppugnat Conscientiam sed si credas in Dominum Jesum pro te morruum senties peccatum stipulâ levius infirmius Luther Tom. 3. p. 367. b. exceeded by the sufferings of Christ and the Mercy of God Hark to the Apostle Rom. 5. 20. Moreover the Law entred that the Offence might abound but where sin abounded Grace did much more abound that as sin hath Reigned unto Death even so might Grace Reign through Righteousness unto Eternal Life by Jesus Christ our Lord. Though Souls are sensible never so much of the abounding of sin Grace does superabound let Man do as much as he can in a way of wickedness the Lord can out-do him in a way of Grace and Mercy That is a notable promise Mic. 7. 19. having said Who is a God like unto thee pardoning Iniquity delighting in Mercy it follows thou wilt cast all their sin into the depth of the Sea In the deepest part of the Sea the greatest Mountains if they could be cast in would be swallowed up as well as Mole-hills Divine Mercy is such a depth it can cover the greatest sins as well as the smallest and being once cast into this depth they shall never rise again unto the sinners Condemnation any more than things cast into the deepest part of the Ocean can ever be fetched up again 2. In Scripture you may find the greatness of sin used and pleaded as an Argument for the obtaining of Mercy and forgiveness Listen to the Psalmist Psal 25. 11. For thy Name-sake O Lord pardon my Iniquity for it is great this is a strong Argument for the greater sin is the more Glorious is the Lords Name and Grace in passing it by Just as 't is more for a mans Honour to forgive the Debt of a Thousand pound than of a few pence onely The Lord is willing to Honour his own Mercy and ready to forgive much But he expects that they to whom much is given should love much as there is very good reason Object 2. Those in trouble of Conscience do Object They fear 't is now too late to come to Christ and turn to God indeed if they had accepted of invitations in time it might have been well with them but now they are afraid the Sun is set and will never rise more and that the day of Grace is past and gone and that the Night of Darkness and Trouble upon their Souls is but the sore-runner of the blackness of darkness for ever Answ 1. Who tells thee that the day of Grace is past If it be Satan surely such a Liar is not to
of Mercy and Healing Jer. 3. 12. Go and Proclaim these words towards the North and say Return thou back-sliding Israel saith the Lord and I will not cause mine Anger to fall upon you for I am Merciful saith the Lord and I will not keep Anger for ever And v. 22. again he says Return ye backsliding Children and I will heal your back-slidings O you poor sinners that are troubled for your backslidings catch hold of these words as Benhadad's Servants did of the words of the King of Israel and say Behold we come unto thee for thou art the Lord our God Object 6. After all some may say Though we cannot deny that we are willing to part with every sin and to have our Hearts cleansed though we desire God to be our Father and Portion and Christ to be our Prince and Head and Saviour and Husband yet we are afraid our Hearts are not right because all this may be meerly for fear of Hell and because unless we do all this 't is impossible that Hell should be escaped Answ 1. You ought to be afraid of Hell Why is such a dreadful place spoken of but that the Sons of Men might dread the coming thither Our Lord Exhorts his Disciples to fear God upon this very Account that he was able to destroy both Body and Soul in Hell Luke 12. 5. Mat. 10. 28. 2. A fear of Hell never that we read of carried Reprobates very far or surely not so far as to make them willing to cast away every sin and to accept of whole Christ and to give up themselves Bodies Souls Health Strength Time all to him as appears in Felix Agrippa Herod and others 3. If you desire Cleansing and Sanctification 't is a sign that sin it self is a burthen to you as well as the Punishment of it feared by you If this might be otherwise avoided could you be contented to be slaves to sin still 4. I grant it may be said concerning prizing of Christ chusing of God and endeavouring to please him in all things that you must go to Hell if you don't do all this But where does the Scripture say that though you do all this you may go to Hell after all 'T is true unless you are sincere you must go to Hell but it does not follow that though you are sincere you may go to Hell notwithstanding 5. Do not you look upon the Lord as all-sufficient as the chiefest good Do not you see an emptiness in all the Creatures and the evil that is in sin Is not sin hated the Creature scorned in comparison of this God If so 't is a sign that the goodness of God does take you and affect your Hearts as well as the fear of Hell affright you 6. If there be a will to be Sanctified throughout and to be turned with your whole Heart unto God this is not the product of slavish Fear of Hell but is really the work of the Lords Spirit 'T is he that works both to will and to do of his good pleasure Phil 2. The most startling Truths and astonishing considerations would never be able of themselves to make you willing to divorce your Lusts and to accept of Christ upon Gospel-terms If therefore you are brought unto this that you prize the Lord Jesus at so high a rate as to consent to part with every sin for his sake and to follow the Lamb in what way soever it shall please him to lead you you may warrantably conclude That the Spirit has been at Work in you and having begun a good work in you he will compleat it And you may confidently say with David Psal 138. 8. The Lord will perfect that which concerneth me thy Mercy O Lord endureth for ever forsake not the work of thine own hands VSE IV. Of Exhortation Let it be the care of you all to have a good Conscience The Apostle Paul in the Text is set forth as a good Example for all to follow as a very fair Copy for all to write after It is Counsel ordinarily given to Tradesmen Keep your Shops and your Shops will keep you So I may say Look well to your Consciences and your Consciences will look well to you If there be an Heaven upon Earth 't is a good Conscience if there be an Hell upon Earth 't is a bad Conscience I shall second my Exhortation with these following Arguments 1. He that has a good Conscience can look upward to God with Confidence 1 John 3. 21 22. Beloved if our Heart condemn us not then have we confidence towards God and whatsoever we ask we receive of him because we keep his Commandments and do those things that are pleasing in his sight With what boldness may such come to the Throne of Grace For God is their Friend nay their Father and how infinitely does he surpass all other Parents in Wisdom Affection Tenderness Sufficiency and therefore expectation may be raised to a great height of receiving much from him A good Conscience sees smiles in Gods Face Fury is not in him all his wrath is taken away and his Countenance doth behold the upright Psal 11. ult God is in Covenant with these upright ones and with Joy they may study the Attributes of God and see how all are engaged for them He is Wise for them Good for them Faithful for them All-sufficient for them nay his Justice being satisfied by his Son is for them too He is Infinite Eternal and unchangeable and all this makes for them and how great is their Happiness that such a God is theirs David's Meditation of God was sweet God was his Joy nay his exceeding Joy The Lord being his Portion how does he exult in his spirit saying The lines are fallen to me in pleasant places yea I have a very goodly Heritage Psal 16. 5 6. 2. He that has a good Conscience can look inward with Satisfastion The dissatisfaction of a bad Conscience is great and most Afflicting when a Man retires to himself and is tortured by himself and his self-reflecting thoughts prove as so many stings to pierce and pain him what a case is that Man in These kind of Tribulations find a Man out and there is no flying from them as Augustine (x) Inter omnes tribulationes animae humanae nulla est major quà m conscientia delictorum nam si ibi vulnus non sit sanumque sit â—â—â—us hominis quod conscientia vocatur ubicunque alibi passus fuerit tribulationes illuc confugiet ibi inveniet Deum Si autem ibi requies non sit propter abundantiam iniquitatis quid facturus est homo quo confugiet fugiet ab agro ad civitatem à publico ad domum à domo ad cubiculum sequitur tribulatio A cubiculo jam quo fugiat non habet nisi interius ad cubile suum Porrò si ibi tumultus si fumus iniquitatis si flamma sceleris non illuc potest confugere pellitur
'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
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