second Conscience its acting would be insignificant it would be little or not at all heeded nay it self would become dull and heedless 2. The Spirits motions do differ from the impulses of Conscience Where the Spirit of the Lord does move more immediately his motions are with greater power and with greater Liberty The ungodly themselves are not altogether strangers unto the Power of the Spirit How doth it check them and restrain them and dam up the stream of Corruption for a season as long as 't is put forth but chiefly this power is apparent in them that are effectually called The Spirit impelling them to come to God does bring them quite home his impulse shall fetch them out of the farthest Country and bring them to their Fathers house Where the Spirit of the Lord is there is power and where the Spirit of the Lord is there is Liberty 2 Cor. 3. 17. The Spirit not only moves us to obey but also enlarges our hearts that we may run the way of the Lords commandments 3. The Spirits Convictions differ from the Accusations of Conscience as the Cause and Effect as the Antecedent and the Consequent The Spirit first sets sin in order before our eyes and then Conscience does accuse and reproach us because of it And where the Spirit does by a more immediate operation give a sight of sin and bring it to remembrance Oh how is the heart affected What self-abhorrency and abasement what Sorrow and Shame what Knocking of the Breast and Smiting upon the Thigh is there Surely sayes Ephraim after I was turned I repented and after I was instructed I smote upon my Thigh I was ashamed yea even confounded because I did bear the reproach of my Youth Jer. 31. 19. Now 't was the Spirit that did thus instruct and turn him Thus Ezek 36. 27. I will put my Spirit within you And it follows ver 31. Then shall ye remember your evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations 4. The Spirits witness concerning our adoption differs from the witness of our own Spirits from the testimony of our own Consciences The Apostle speaks very plainly of a twofold witness that of Our Spirits and that of Gods Spirit Rom 8. 16. The Spirit it self beareth witness with out Spirits that we are the children of God This witness of the Spirit does not lye onely in his declaring in the Scriptures what kind of Persons are the children of God but he also helps Believers to see that they are such kind of persons and then enables them to draw the conclusion that they are Children and Heirs Heirs of God and Joint-heirs with Christ unto the incorruptible and undefiled inheritance Now the difference between the witnesse of the Spirit and that of Conscience touching our adoption is in these particulars 1. The Spirits witness is more clear Consciences more conjectural As we see things ten thousand time more plainly by the Light of the Sun than by a dim Lamp that burns by us and yet by that Lamp we may see something 2. The Spirits witness causes greater Boldness and Confidence than that of Conscience When the Spirit of Adoption is sent into the heart it makes Believers to come with Boldness to the Throne of Grace and to cry Abba Father that is Father Father the word is doubled to shew with what confidence the Spirit makes it to be spoken Gal. 4. 6. Then they draw nigh with high Hopes and raised Expectations that their Father will deal bountifully give liberally and though they open their mouths never so wide that yet they shall be filled with his fulness 3. The Spirits testimony is more firm and not so easily questioned that of Conscience is more apt to be cavill'd at by Satan If I see a thing plainly in the day time I know I see it and though many should question whether I saw or no yet I make no question nay though some distracted persons that are kept in darkness and chains should say they see when they don't yet I know I see when I do The Spirits testimony does make things thus clear And the objections of the Accuser of the Brethren 't is evident they are but cavils Thus says the Apostle We have known and believed the love that God hath to us 1 Joh. 4. 16. But the testimony of Conscience Satan will be more bold to question and will start an hundred things whereby a weaker Faith may be puzled and the heart still kept under doubts and fears 4. The Spirits testimony produces joy that of Conscience at best onely a calmness and tranquillity I confesse the Apostle sayes the testimony of Conscience was his rejoycing but you must know that he had also received the witness and earnest of the Spirit so that he had more than Consciences bare testimony The joy that the Spirit creates by his assuring Believers of their adoption is unspeakable and full of glory 'T is such as no Tongue can utter and no Heart can conceive it but such as have had a taste and experience of it 'T is not meerly a negative thing or freedom from trouble but positive and carries with it such a delight as is not to be found in the highest sensuality The Malefactor is at peace when he receives a pardon but if he be not only pardoned but Preferred this causes joy The Spirit lets the Soul see 't is pardoned and preferr'd to be a Child of God an Heir of Glory and gives a taste how Gracious the Lord is this causes not only peace but joy and triumph of Spirit in the God of Salvation I come now to the third thing I proposed to give you the reasons why it should be every ones great care to have good Conscience 1. We can have no Communion with God without a good Conscience unless our Hearts are sprinkled from an evil Conscience we cannot draw nigh to him neither will he draw nigh to us Though we say with never so great confidence that we have Fellowship with God if Conscience knows that we walk in darknesse and we allow our selves in the works of darkness the Holy Ghost gives us the lye to our face and we do not the Truth 1 John 1. 6. There cannot be a question asked of greater importance than this wherein does mans happinesse lye and the truest answer unto this question is Mans felicity does lye in Fellowship with God Therefore the happinesse of the triumphant Saints is so full because they are admitted unto so near Communion with God Therefore the Misery of the damned is so great because they are banished from the Lords presence and despair of ever coming neer to him or enjoying of him And therefore the happiness of militant Saints is imperfect because the remainders of sin in them do hinder them from enjoying so much of God as otherwise they might enjoy But where Conscience is evil there is
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
be so unfaithful as seldom to admonish yet at length 't will awake and then 't will be found that it knowes and remembers all misdoings The Regenerate likewise have a Conscience which is enlightned and purged and renewed by the Blood and VVord and Spirit of our Lord Jesus 3. As 't is clear from Scripture that there is a Conscience in Man so 't is evident by experience And here I shall make an appeal unto every ones sense and observation in three following questions 1. What is it that speaks to you when (*) Nemo minus solus quam cum solus alone and tells you that there is an All-seeing God but Conscience (l) NOTE Whenever Conscience performs its office aright t is inlightned and acted by the Spirit of God The Spirit therefore is to be acknowledged for without him Conscience would have no light or life or power or feeling 'T is this which brings to your remembrance that the Lord who is so holy is alwayes present that no darkness or retired corner can hide you from him but he compasses your path and your lying down and is acquainted with all your ways 2. What is it but Conscience that forbids the yeilding to temptations even unto the most secret sins Secret places can hide the Sinner from the eye of man and there are some Sins namely heart wickednesses which man can take no cognizance of and yet we are checkt when we are giving way to these which shewes there is a Conscience as well as a God privy to them When Satan and a deceitful Heart do plead for Sin and perswade to it by this argument that never any are likely to know it yet even then conscience declares against it and cryes out Oh do not that abominable thing which God hates 'T was well said by one of the Ancients to the Gentiles Vos conscios timetis nos conscientiam You are afraid lest others should be conscious to what you do we fear even our own Consciences 3. What is it but Conscience that impresses a fear of a Judgment which is to come (m) Beatus erit quisquis non sine memoriâ divini judicii omnia gesserit Hillar in Psal 118. Rythm Bernard Expavesco miser multùm Judicis severi vultum Quem latebit nil occultum Nec manebit quid inultum Et quis nostrûm non timebit Quando Judex apparebit Ante quem ignis ardebit Peccatores qui delebit It many times with a great deal of Power does mind us of such Scriptures God has appointed a day wherein he will Judge the World in Righteousness Acts 17. 31. We must all appear before the Judgment-seat of Christ that every one may receive the things done in his Body according to that he hath done whether it be good or bad 2 Cor. 5. 10. And Conscience knowing these Terrors of the Lord perswade Men to Repentance and to labour that whether present or absent they may be accepted of him 'T was a saying of Tertullian Conscientia est prae-judicium extremi judicii Conscience is a Judging before the last Judgment but still it tells of and referrs to the last Judgment that hereby the Heart may be over-awed 4. What is it but Conscience which urges unto secret Duties the Omission of which the World can take no notice of There is a Monitor within us which tells us that our Father is and sees in secret and will reward openly such as secretly and sincerely seek him Mat. 6. When our Hearts the desperate wickedness whereof is not quite cured in the best of us draw back from Prayer in the Closet Conscience then presses to it and pleads the Command the Advantage what an Evidence 't is of uprightness to be often with God alone This same Monitor likewise puts us upon the searching into and study of the Scripture for 't is the Character and property of the Blessed Man to have his Delight in the Law of the Lord and in that Law to Meditate Day and Night Psal 1. 2. 5. What is it but Conscience that applies Truths particularly which are more generally delivered in the Ministry of the Gospel I grant indeed that this application is the Work of the Spirit of God but the Conscience of Man is made use of herein by the Holy Spirit The Preacher shoots a great many Arrows The Spirit does direct them to particular Persons and Conscience takes notice where the Arrow sticks The same Language which was in the Prophet Nathan's Mouth to David after his so foul a fall is in the Mouth of Conscience The Word speaks in the general The Soul that sins shall dye the Wages of Sin is Death But then Conscience crys out Thou art the man that hast sinned and therefore Death and Destruction will quickly over-take thee unless there be a coming by Faith unto a Saviour and a turning out of thy Destructive ways 6. What is it but Conscience which does comment upon Afflictions Folly is bound up in thy heart says Conscience therefore thou feelest the Rod to drive it far from thee Thou art Worldly-minded therefore thou meetest with Losses to wean thee from that which if still doated on will both deceive and ruine thee Thou art too much like a slothful Servant therefore says Conscience Affliction is sent to make thee mend thy pace and follow them who through Faith and Patience inherit the Promises (n) Tempestuous times Amaze poor mortals and object their crimes Herbert When Joseph's Brethren were all put into Ward in Egypt their Consciences commented upon their Restraint and brought their injurious handling of their Brother to remembrance Gen. 42. 21. And they said one to another we are verily guilty concerning our Brother in that we saw the anguish of his Soul when he besought us and we would not hear therefore is this Distress come upon us 7. What is it but Conscience that traces us in all our Actions Conscience takes notice what Principles we are Acted by what Ends we aim at it Observes both the Matter and the Manner of our Actions Conscience Examines whether Love to the Lord constrain us to his Work whether the pleasing honouring and enjoying of God be our great Design whether our Hearts and Affections be in our Services After thy Praying and Hearing and Receiving are ended doest thou not find something within thee running over all thy performances and calling thee to Account whether thou hast Prayed with Faith and Fervency whether thou hast heard believingly and with attention whether thou hast received worthily This is Conscience 8. What is it but Conscience which haunts us upon miscarriages It s Mouth is full of Reproaches and these Reproaches are unanswerable After sins especially presumptuous ones have been committed there is a secret gnawing within and that is the Worm of Conscience (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch De his qui sero à Numine puniuntur pag. mihi 554. Plutarch compares the pleasure of sin which is
folly which it highly concerns us to be Cured of In the prosecution of this point I shall first declare what a good Conscience is Secondly I shall shew how the acts of a good Conscience and the Acts of the good Spirit of God are to be distinguished Thirdly produce some reasons why it does so highly concern every man to have a good Conscience Lastly Make Application In the first place I am to open what a good Conscience is and before I speak to this it will not be amiss to premise these particulars 1. Conscience was good very good in Adam when he was first made and so continued while he remained in the state of innocency Oh the Light and Grace and Peace that was in Adams Soul when he was newly come out of his Creators hand There was a far sweeter Paradise within than that Eden in which he was placed When the Lord was about to form Man he said Let us make Man in our Image after our Likeness Gen. 1. 26. and ver 27. it follows so God created Man in his own Image nay 't is doubled in the Image of God created he him As Man did ressemble God in Holiness and Righteousnesse so he did resemble him in Peace and Blessedness Man was made upright there was nothing in him that either God or Conscience did disapprove of His Purity was without spot his Righteousness without any mixture of sin his joy was without grief or remorse his peace calm without the least storm or trouble 2. The Conscience of Man was defiled and wounded by his fall Sin did throw the Apostate Angels quite to Hell the chains of Darknesse in which those evil Spirits are may well be interpreted partly to be their guilty and tormenting Consciences which they can never be freed from but will keep them trembling till the great day And truly sin did throw Man down to the very brink of Hell Who can conceive that horrour which was in Adams Soul till the promised Seed was spoken of till he had an intimation of the Messiah VVe are not chiefly to take notice of the act of eating the forbidden fruit but Adams Mind in Eating How great was his Pride he would have been as God how cursed his unbelief he makes God a Lyar and credits the Father of Lies before him Nay since this Tree was appointed for trial whether man would continue good or become evil his Eating of it shewed a contempt of that Covenant and promise of Life which God had made with him By all this how was his Conscience polluted Adam where art thou says God Gen. 3. 9. Thou wert neer me once but whither art thou run away I placed thee in an happy state but whither art thou fallen into what depths of misery hast thou plunged thy self 3. The Conscience of every natural Man in the World is Evil. Since all are conceived in sin and shapen in iniquity it follows that the nature of Man is corrupted there is no part or power in man but the contagion of sin has reached In me that is in my flesh there dwells no good thing sayes the Apostle Rom. 7. 18. Now our Lord calls all natural men Flesh That which is born of the Flesh is Flesh John 3. 6. And if in the Flesh there dwels no good thing Surely a good Conscience is not to be found in any carnal man breathing I affirmed before that Conscience has scaped best of any Faculty in the Fall and yet it must needs be acknowledged that this has been bruised this has been Wounded The Light which Conscience now has if compared with what it had before the Fall is no more than the light of a Candle compared with the Sun 't is Night still though the Candle burns and onely the Sun can make it Day Something of God and of his Will natural Conscience knows but how insufficient is that knowledge Conscience urges Men to Duty but 't is Natural to it to permit them to place a confidence in what they do as if by their Obedience some amends were made for their transgressions and this is a great fault in it and a very grand Impediment unto the receiving of the Gospel which informs us that we must Rejoyce in Christ Jesus and have no confidence in the Flesh Phil. 3. 3. How dull and sluggish is Conscience Naturally in the Executing of its Office As Eli spake something to his Sons but faintly and therefore he is blamed exceedingly that his Sons made themselves vile and he restrained them not So the ungodly make themselves vile and Conscience does not restrain them 't is not so peremptory in its prohibitions and commands so fierce in its accusations neither does it Judge with such Authority as it ought 4. 'T is possible and usual for a Conscience to appear good when 't is stark naught Though all Gold glisters yet all is not Gold that glisters All Grace shines yet all is not Grace that shines There is a Conscience that is so mistaken as to call good evil and evil good as to put darkness for light and light for darkness Isa 5. 20. And if evil be called good and darkness light how eagerly and resolutely will evil be Acted and the Works of Darkness be engaged in The Jews when they Persecuted the Son of God thought they did God good Service Here was a Conscience that seemed Zealous for God but was indeed against him Mens Consciences in many cases entertain high self-conceits where there is no ground Prov. 30. 12. There is a Generation that are pure in their own eyes and yet are not washed from their filthiness So Laodicea did say I am Rich and increased with Goods and have need of nothing But this was the Ignorance and unfaithfulness of their Conscience Christ says to them Thou knowest not that thou art wretched and miserable and poor and blind and naked Rev. 3. 17. 5. 'T is necessary that the Spirit work a saving change before the Conscience of any can be truly good this is to be found onely in them that are New Creatures None can be said to have good Consciences that are under the Power of Satan that serve divers Lusts and Pleasures that walk after the Flesh that are workers of Iniquity but such are all who never were regenerated by the Spirit 'T is the Blood of Christ must purge the Conscience from dead works But none can be said to be in Christ nor to have a purged Conscience but they who have been New created 2 Cor. 5. 17. Therefore if any Man be in Christ he is a New Creature Old things are past away behold all things are become New I grant that Conscience may be awakened in many unregenerate sinners but the bare awakening of it is not sufficient to prove it good for then in Hell there would be Excellent Consciences for all there are awakened throughly Notwithstanding awakenings Conscience in the ungodly continues evil as long as the guilt of sin remains unremoved
(q) As dirty hands foul all they touch And those things most which are most pure and fine So our clay-hearts ev'n when we crouch To sing thy praises make them less divine Yet either this Or none thy portion is Herb. Misery p. 93. 6. Till Conscience be good how extreamly dangerous is our Estate We are the Children of Wrath the Sons of Death Condemned already not sure to be a day or hour out of that place of Torment where the Worm does not dye and the Fire none can quench When the Lord speaks to the Ungodly his mouth is full of threatnings his words are woes and curses and not one syllable of Encouragement or hope does he give them as long as they are resolved to continue in their wickedness Indeed if they are willing to have their Consciences and Conversations cleansed then he declares himself inclined to Mercy and to make them white as Wool or Snow though before red like Scarlet or like Crimson Isa 1. 16. 18. But as long as Conscience is secure and the sinner is resolved and obstinate alas God is angry with him every day the Vial is continually filling fuller and more wrath is treasured up against the day of wrath If the sinner turn not the Lord hath whet his Sword he hath bent his Bow and made it ready and who knows how soon the Arrow may be shot that may dispatch the sinner in the twinkling of an Eye and both kill and damn together 7. If Conscience be not good how great and intolerable may be the torture of it when it is awakened Solomon tells us That the Spirit of a Man may sustain his Infirmities but a wounded Spirit who can bear These wounds are made by sin as the Meritorious caus e and by the hand of God himself as an Holy Righteous Dreadful Sin-revenging Majesty The buffetings of Satan indeed are sometimes very troublesome and terrible but what are the buffetings of a Creature if compared with the blows and wounds of Him that is Almighty When God shall say to a sinful soul Behold I am against thee Ezek. 5. 8. When God shall run upon a Transgressor as a Giant and break him with breach upon breach surely his hands will not be strong his heart will not be able to endure 'T was a saying of Luther (q) Animus malè sibi conscius potiùs in mille rerum formas verteretur ac citiùs per saxa per ignes per ahaeneos montes denique ad Diabolum ipsum ferretur quam ad Deum accederet Luther Tom. 1. In Genes c. 43. That an evil Conscience being indeed wounded had rather be turned into a thousand forms had rather venture upon Rocks and Flames Mountains of brass nay upon the Devil himself than have to do with God The Design of which passage is to shew how terrible the Lord is unto a guilty and enraged Conscience Such are said to be Drunken but not with Wine unless it be the Wine of Astonishment and they are compared to a wild Bull in a Net being full of the Fury of the Lord and the Rebuke of God Isa 50. 20 21. If you look into Scripture you may find the Saints themselves complaining of these wounds in their Consciences Listen to Job Chap. 6. 2 3 4. O that my grief were throughly weighed and my Calamity laid in the Balances together For now it would be heavier thâ—â— the sand of the Sea therefore my words are swallowed up for the Arrows of the Almighty are within me the Poyson whereof drinketh up my spirit the terrors of God do set themselves in array against me The Psalmist speaks to the same purpose Psal 88. 14 15 16. Lord why castest thou off my soul why hidest thou thy Face from me I am Afflicted and ready to die from my youth up while I suffer thy terrors I am distracted thy fierce wrath goeth over me thy terrors have cut me off And if Saints have drank so deep of this Cup of Trembling oh how bitter may it be to sinners (r) Est intus animi vigor Arce conditus abditâ Haec venena potentius Detrahunt hominem sibi Dira quae penitus meant Nec nocentia corpori Mentis vulnere saeviunt Boetius l. 4. Met. 3. pag. mihi 122. As therefore you would avoid the Lords contending with you which will make your spirits fail before him it should be your care to have a good Conscience 8. A good Conscience as it will make those that have it to be better and better themselves so it will render them exceedingly beneficial and make them blessings unto others A good Conscience like Rebecca of old is weary of the Daughters of Heth and is not satisfied unless the Flesh be like the house of Saul growing weaker and weaker and the Spirit be like the house of David growing stronger and stronger Conscience puts the Saints upon following on to know the Lord and following harder after him and though the least Grace deserve Infinite and Eternal thanks and Conscience urges unto praise yet withall it adds that the highest measures of Holiness are not to be rested in but still there must be a growing up into Christ in all things untill we arrive unto a perfect stature in his Kingdom A good Conscience will also make us publick Blessings unto others (s) Vir bonus est commune bonum It considers we are not Born or New-born onely for our selves It will make us beneficial to the Church and to the World 1. To the Church If there were more of Conscience it would hinder Animosities Contentions Divisions Declinings the decay of Love and of the Power of Godliness Conscience is for Peace and Unity and for walking as Saints and Brethren Mens Passions and Interests put them upon those courses that tend to Dividing and Destroying the Church of Christ 2. To the World A good Conscience will make us to put on Bowels and to compassionate Mankind 't will hinder us from Offending them and hardening them against Religion 't will make us pray for and endeavour the gaining and saving of them It will cause our Light so to shine before Men that they seeing our good Works may Glorifie our Father which is in Heaven and at length they may be brought to desire to become themselves of the Number of his Children I have done with the Reasons of the Doctrine I come now to the Application VSE 1. Shall be of Reproof If it should be the care of all to have a good Conscience alas whose heart may not smite him who has not Reason to acknowledge that a sharp Reproof is but justly due Conscience in these last and worst days seems to have left the Earth and truly till there are better Consciences there may not be better days or if there should be better times they would but prove a Judgment For if Mens Hearts are stupid under Adversity Prosperity is not likely to awaken them The Lord looks down from Heaven
urge unto those Duties which the Lord requires The design of this Book is that Thou mayst be more fully enlightned that thou mayst be more pure and peaceable that those wounds which Sin has made in thee may be healed and that wounds which are so intolerable may for the future be prevented and above all that thou mayst not be forced to torture Thy self and any Reader for ever in another World O Conscience next unto the Spirits gracious and powerfull Concurrence which with my whole Soul I do implore the Success of this Treatise will very much depend upon Thy Faithfulness in doing of thy Office Bid the Reader mind what he reads apply to himself what he minds practice what he applyes and having begun to practise never grow weary of well-doing Tell him 't is not enough to profess Religion nor to (c) Nos qui non habitu sapientiam sed mente praeferimus non magna eloquimur sed vivimus Minut. Foel pag. mihi 94. talk at a great rate nor to be highly esteemed among men (d) Quid mihi prodest si me continuis laudibus totus mundus attollat Non malam Conscientiam sanat praeconium laudantis nec bonam vulner at conviciantis opprobrium Augustin To. 7. l. 3. contra Lit. Petilian Donatist pag. mihi 168. for Godliness as long as God and Thou do know that his Heart is not upright and sincere Now that the Readers Conscience may be better his Heart better his Conversation better and more to the Honour of God and Credit of Christianity and that it may be best of all with him at Death and Judgement is and shall be the Prayer of Nathanael Vincent THE CONTENTS THE Text divided and opened Page 3 Six Doctrines raised 4 Doct. 1. There is a Conscience in Man ibid. This proved first by the Light of Nature 5 Secondly by Scripture-Arguments 9 Thirdly 't is evident by Experience 12 The Reason of the Name Conscience 25 Several Descriptions of Conscience out of Origen Aquinas c. 29 Conscience defined 31 Conscience is a Power in the Soul of Man ibid. Conscience implies some Knowledge of the Will of God 32 A Three-fold Light whereby Conscience is directed ibid. Conscience urges a complyance with the Will of God 37 Conscience bears witness 40 This Witness is an Accusation upon doing evil 42 Six things observable concerning the Accusations of Conscience ibid. This witness of Conscience is an Apology upon wel-doing p. 46. 'T is the Office of Conscience to Judge 48. It passes a sentence of absolution ibid. And of condemnation 49. Six reasons why God has placed a Conscience in Man 54. Vse 1. Of Information Eight weighty Truths inferred from this Doctrine 59 Vse 2. Be excited to blesse God for giving such a power as Conscience this urged by several arguments 63 Conscience of all other Powers does struggle most to prevent mens ruine 65. Vse 3. Of Encouragement to Ministers Conscience sides with them 67 Vse 4. Think not you shall ever be able to extirpate Conscience 68 Vse 5. Be exhorted to heed Conscience 69 Motives to perswade unto this 70 Doct. 2. To have a good Conscience should be every one 's greatest care 73 Several things premised that we may the better understand in what sence Conscience since the fall may be said to be good 74 1. The goodness of Conscience lies in its illumination and being rightly informed 81 What kind of knowledge the knowledge of a good Conscience is 82 Of an erring Conscience and how far it bindes 83 Of a dubious Conscience 85 Of a scrupulous Conscience 86 The way to have Conscience well informed 88 2. The goodness of Conscience lies in the due exercise of its authority and power 92 The Power and Authority of Conscience is of great extent pag. 92 Directions given how this power of Conscience may be put forth 97 3. The Goodness of Conscience lies in its be wakefull and attentive 100 How Conscience may be made attentive 104. 4. The Goodness of Conscience lies in its tenderness 105 The properties and signs of a tender Conscience 106 How Conscience may be made tender 111 5. The Goodness of Conscience lies in its faithfulnesse in witness bearing 119 The way to have Conscience faithful in its testimony 122 6. The goodness of Conscience lies in its purity ibid. The characters of a pure Conscience ibid How Conscience may be made pure 127 7. The goodness of Conscience lies in the calmness and peace of it 131 True peace of Conscience set forth 132 How this peace may be attained 137 8. The goodness of Conscience lies in its being void of offence 142 Directions to prevent taking offence 144 Directions to prevent giving offence 145 Wherein the acts of a good Conscience and the acts of the Spirit of God are to be distinguished 147 Eight reasons why it should be every ones care to have a good Conscience 152 Vse 1. Of Reproof which is directed 160 1. To those whose Conscience are ignorant 161 2. To those whose Consciences are large 164 3. To those whose Consciences are at peace but that peace has no solid ground 166 Ten signs of a false peace of Conscience 167 How unreasonable to give way to this false peace p. 176 4. They are to be reproved who offer violence to their Consciences 181 Of a Seared Conscience ibid. Of a Despairing Conscience and the torture of it in five particulars 183 5. They are to be reproved who go about to wound and to ensnare the Consciences of others 186 Vse 2. Of Direction 1. How secure Consciences may be awakened 189 2. How awakened and troubled Consciences may be comforted 202 Several Mistakes about trouble of Conscience ibid. Six sorts of trouble which are not right 203 Eight differences between MELANCHOLY and trouble of Conscience 207 Right trouble of Conscience described in eleven particulars 213 Ten grounds of Consolation proposed for the comforting of troubled Consciences 226 Objections of those under trouble of Conscience 1. Concerning the greatness of Sin answered 251 2. 'T is too late to come to Christ answered ibid. 3. They fear they are judicially hardened answer'd 254 4. They are not able to come to Christ answer'd 255 5. They have backsliden after Illumination answered 257 6. They do all for fear of Hell answered 258 Vse 3. Of Exhortation Let it be your care to have a good Conscience this backed with eight arguments 260 Vse 4. Of Advice to them that have a good Conscience Be thankfull for this unspeakable Gift 270 Compassionate them that are without it 272 Keep a good Conscience p. 274 Several Directions how to keep a good Conscience ibid. 275 276. Be not acted onely by Conscience but let Love constrain you to Obedience 276 Doct. 3. A good Conscience will make men set themselves as before God continually 277 We are alwayes before God 278 How we are to look upon God when we set our selves before him 279 What 't is to set our selves
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
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
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
shalt thou understand the fear of the Lord and find the Knowledge of God As the Scripture contains such a full discovery of the Will of God so there are several promises made that it shall be a guide unto the Conscience and direct us in a safe way Prov. 6. 22 23. When thou goest it shall lead thee when thou sleepest it shall keep thee when thou awakest it shall talk with thee for the Commandement is a lamp and the Law is Light and the Reproofs of Instruction are the Way of Life So Prov. 4. 12. 13. Take fast hold of Instruction let her not go for she is thy Life when thou goest thy steps shall not be straitned and when thou runnest thou shalt not stumble 2. That Conscience may be well informed The Spirit of God must be begged for Conscience does very much imitate the Spirit Does the Spirit reprove for sin so does Conscience Does the Spirit Comfort so does Conscience Does the Spirit move us unto our duty so does Conscience And indeed 't is by the aid and Grace of the Spirit that Conscience does all this And as Conscience is a weak thing So also a dark thing without the Spirit Hark to the Apostle 2 Cor. 3. 17 18. Where the Spirit of the Lord is there is Liberty but we all with open face beholding as in a glass the glory of the Lord are changed into the same image from Glory to Glory even as by the Spirit of the Lord. The Spirit in the glass of the Gospel does give the Mind and Conscience such a sight of the Beauty of Holiness as that there is a change wrought in the very Heart the Image of God which does consist in Righteousness and True Holiness is instamped upon it We should with great earnestness ask the Spirit for as he is the Spirit of Holiness so also the Spirit of Truth of Wisdom and Revelation who alone can open the Eyes of the Vnderstanding Eph. 1. 17. 18 And besides our Heavenly Father has promised to give the Spirit unto them that ask him with much more willingness than Earthly Parents will give bread to their own Children 3. That Conscience may be well informed We must walk with the wise that 's the way to be wise our selves Prov. 13. 20. He that walketh with the Wise shall be Wise but a Companion of Fools shall be destroyed There is a destructive infection in Sin error therefore those cautions of our Lord. Take heed what you Hear and Take heed whom you Hear And the Apostle tells us that the Words of false Teachers will Eat like a canker or like a Gangreen Gangreens spread strangely and the gangren'd member is cut of for the preservation of the Body On the other side there is a kind of sanative or healing contagion iâ— Wisdome by conversing with Saints and Spiritual guides that are humble and holy and well instructed in the things of God by degrees we shall come to have our senses better exercised to discern both Good and Evil. 4. Let this be your design in desiring that Conscience may be informed well that you may do well according to that information When Christ asked the blind man that had had sight miraculously given to him Dost thou Believe on the Son of God he answers Who is he Lord that I might Believe on him Joh. 9. 35 36. He askes who he was as being very ready to Believe on him So should we inquire Lord what is thy will that we may do it what are thy Commands that we may yeild obedience to them What is the reason why the Lord will teach the humble 't is because these desire to know that they may Do what is required they have submitted themselves unto God and he sees that if they are entrusted with the Talent of Knowledge they will Trade with it 5. Beware exceedingly of false Lights If a false Light get into the Conscience what sad work will it make there When men take a lye to be truth how zealous are they in a bad matter T is a high piece of cursed art in the Devil to winde himself into the Consciences of men he gets into their wills and into their affections more easily He layes before them his ordinary baits of pleasures and profits and preferments And in all this he is no other than the God of this world here is no need of any great Metamorphosis for he knows that these things will easily take with the foolish and corrupt hearts of sinners But that he may get into the Conscience he acts more subtilly He transforms himself into an Angel of light and he transforms his instruments too so that they seem to be the Ministers of Righteousness 2 Cor. 11. 14 15. he puts sheeps cloathing upon the ravening Wolves that they may more easily prey upon the flock of Christ Surely the cunning of this enemy especially since we are warned should make us wary But since every light doth pretend to be true how shall we know which is false Certainly we must try the Spirits by the written Word Esa 8. 20. To the Law and to the Testimony if they speak not according to this Word 't is because there is no Light in them The VVord is of Divine Authority whoever rejects it has no understanding whoever does wrest it that is does make some passages of it to speak against it self and the whole design of it he does it to his own destruction nay though an Angel from Heaven should Preach a Doctrine contrary to it we must stiffly oppose him and boldly say He is accursed Gal. 1. 8. 2. As the goodness of Conscience lies in its illumination and being rightly informed So in the due exercise of its Authority and Power The force of Conscience is very great when 't is exerted so that good men have lookt upon themselves as Debtors and not to have paid their debts unless they have done their duty Rom. 1. 14. I am a debtor both to the Greeks and to the Barbarians both to the wise and to the unwise so as much as in me is I am ready to Preach the Gospel to you that be at Rome also they have lookt upon themselves as bound in Spirit Act. 20. 22. And now behold I go bound in the Spirit unto Jerusalem not knowing the things that shall befall me there and being thus bound in Spirit he could not give himself a latitude and dispensation though the Holy Ghost did witnesse in every City that Bonds and Afflictions did abide him Conscience has made good men to conclude themselves under a necessity to obey and they have professed they could not do otherwise 1 Cor. 9. 16. Necessity is laid upon me yea woe is unto me if I Preach not the Gospel and so Act. 4. 20. We cannot but speak the things which we have Seen and Heard Now what that Power and Authority is which a good Conscience exercises I shall shew you 1. Conscience has Authority and Power to
a tendency either to stupifie the Conscience cast it into a deep sleep or to terrifie the Conscience and to make it even distracted with the sense of the Lords Anger There is a strong inclination to a Lethargy in every Natural Mans Conscience and this Disease does grow more and more upon him But in a good Conscience this Disease is in a good measure healed and great care is taken lest there be a relapse into this sleepy sickness How often are we called upon in Scripture to Watch Mark 13. ult What I say unto you I say unto all Watch. Christ had before urged this Duty of Watching upon his Disciples Here he repeats it and extends it unto all But watch we cannot unless our Eyes are open unless our Consciences are awake Now this wakefulness and attentiveness of Conscience discovers it self in these particulars 1. The attentive Conscience eyes the Rule (b) In Sacris Scripturis inveniuntur illa omnià quae continent fidem moresque vivendi Aug. de doc Christ l. 2. c. 9. What was said of Apollos may be affirmed of a good Conscience that 't is mighty in the Scriptures What is the meaning of that injunction laid upon the Children of Israel That they should bind the words and Commands of God for a sign upon their hands and that they should be as frontlets between their eyes and that they should write them upon the Posts of their Houses and upon their Gates Deut. 6. 8. 9. The meaning is this that their Consciences should always remember and have a regard unto the Word of God when they sat in their Houses when they walked by the way when they did lye down and when they rose up Be ye not unwise says the Apostle but understanding what the Will of the Lord is Eph. 5. 17. Conscience regards not what is for our Carnal Interest what is for our Credit and Reputation among the generality of Men what is for our ease and the way to sleep in a whole skin but it 's inquisitive what it is that is pleasing to God and agreeing to his Will and nothing that is so can really be to our prejudice 2. The attentive Conscience Observes the Person in whom it is that he may not swerve from but square both Heart and Life according to that Rule which is given to him A good Conscience has a very good Eye and a very quick sight it has an inspection upon the whole Man It Observes what comes in at the Doors of the External Senses and whether there be a Covenant made with the Eye and the Ear be deaf to Vanity and especially to all manner of sollicitations to evil It observes how the Members are Employed that Sin and Satan may not abuse them and turn them into Weapons of unrighteousness for then our own Members will be Weapons to destroy us Nay it Observes our very Hearts Those motus primò primi those very first stirrings of Corruption in the Heart will not be long unespied by a watchful Conscience It looks with a very jealous eye upon our hearts because they are so treacherous and their Natural deceitfulness is but in part Cured And its care is that nothing may steal away our Affections from that God who does infinitely best deserve them and that we may not be biassed by any base carnal low ends in any of our Actions but that God may be Alpha and Omega the beginning and the end Rev. 1. 8. 3. The attentive Conscience takes notice of the wiles and devices of the evil One. It very well remembers how the Serpent beguiled our first Parents through its subtilty and therefore keeps a strict Guard against that Adversary It furnishes us with the Sword of the Spirit which is the Word of God whereby we may repell Satan in his Assaults Does he tempt to Pride Conscience says It 's Written God resisteth the Proud and giveth Grace to the Humble 1 Pet. 5. 5. Does he tempt to Covetousness Conscience says 't is written Covetousness is Idolatry and for this things sake the wrath of God cometh upon the Children of Disobedience Col. 3. 5 6. Does he tempt to injustice Conscience says 't is written Let no Man go beyond or defraud his Brother in any matter because the Lord is the avenger of all such 1 Thes 4. 6. Does he tempt to Uncleanness Conscience says 't is written Whoremongers and Adulterers God will Judge and no Whoremonger nor unclean Person hath any Inheritance in the Kingdom of Christ and of God Eph. 5. 5. An attentive Conscience meets Satan at every turn and is a very great Defence against him for it directs us to God in whom our strength lies and to the Armour of God which being put on we shall stand against the wiles of the Devil Eph. 6. 11. 4. The attentive Conscience heeds the Spirit of the Lord in his Holy Motions and Suggestions There are two ways whereby the Spirit of God may be known He glorifies Christ and he leads to Holiness He glorifies Christ John 16. 14. He that is the Spirit of Truth shall glorifie me says Christ for he shall receive of mine and shall shew it unto you Those that talk of the Spirit and trample Christ under foot and count his Blood a common thing certainly are guided by a false Spirit the Holy Ghost always glorifies Christ Teaches that he is the onely Redeemer and Mediator by whom we have access to God and that we could never have had admission into the Holiest of all but by his Blood and whatever Benefits we receive they are the Fruit of his purchase And as the Spirit Glorifies Christ so he leads to Holiness therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Holiness Rom. 1. 4. When the Spirit accompanies Ordinances or Providences and we find in our selves more than Ordinary strivings to purge us from what does pollute us and strong endeavours used to perswade us unto a thorow-Sanctification Conscience takes Notice of the Spirits Operation and bids us to yield to him and by no means to thwart and grieve him If now you demand how Conscience may be made thus attentive I Answer 1. Deafen your Ears against perswasions to evil Adam hearkned to Satan we have been the more apt to hearken to him ere since and not to regard our own Consciences If you heed not Conscience Conscience may at length not heed you if your Ears are open to the Tempter and deaf to Conscience Conscience may at length be dumb to you and suffer you to go your own way 2. Cumber not your selves about many things (c) Foelix qui potuit boni Fontem visere lucidum Foelix qui potuit gravis Terrae solvere vincula Boetius de Consolat Philos met 12. pag. 1. 6. While Marth was cumbred about much Serving Conscience was not so attentive as it should have been to the Word of Christ therefore Christ prefers Mary before Martha for she sat at his Feet and
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
upon the Children of Men to see if there be any that do understand and seek him Psal 14. 2. But what kind of Hearts and Consciencs have the most of Men God is surely Angry and his Messengers are to be Reprovers and they must Reprove sharply that they may touch the Conscience to the quick And who knows but that the word in their mouths may be quick and powerful sharper than any two-edged Sword piercing even to dividing asunder of the Soul and Spirit of the Joynts and Marrow and may be a discerner of the thoughts and intents of the heart Heb. 4. 12. My Reproof I shall Direct unto several sorts of Persons 1. They are to be Reproved whose Consciences are Ignorant They are Ignorant of God and Ignorant of themselves and which is worse they care to know neither Though God be the most Excellent Object that can be known though without Knowing him there can be no enjoying him though the knowledge of God be Transforming and change us into his Image and Likeness yet how many are willingly Ignorant they care not to know him nor his will nor what he is able to do either for them or against them There is a black veil upon their hearts so that they see not their Happiness nor their Misery This makes them unconcernedly and without fear to turn their backs upon Christ and Heaven and to make great speed after Satan in those ways that lead unto utter perdition They are miserably unacquainted with themselves they see not in what state they are they know not whither they are going They despise their own ways that is they take no more Notice of their own doings than we do of those whom we most of all contemn And as for their hearts they are Terra incognita like Land never yet Discovered They may truly say that their Hearts were born with them that the Hearts have been bred up with them and that they have carried their Hearts up and down with them at their days and yet they and their Hearts are utterly unacquainted Oh that these dark Consciences would but consider these three things 1. How much evil there is in Ignorance Let Papists say That 't is the Mother of Devotion the Scripture speaks otherwise That 't is the Parent of Wickedness The Prophet having said there was no knowledge of God in the Land presently adds by swearing and lying and killing and stealing and committing Adultery they break out and Blood toucheth Blood Hos 4. 1 2. intimating that Ignorance of God was the cause of all the other abominations So Jer. 9. 2 3. They be all Adulterers an Assembly of Treacherous Men they bend their Tongue like their Bow for lies but they are not valiant for the Truth and they proceed from evil to evil Now from whence is all this They know not me saith the Lord. Certainly the Sons of Men are alienated from the Life of God and encouraged in wickedness through the Ignorance that is in them VVhen Conscience is Blind what is there to lay restraint upon Corrupted Nature And if there be no restraint the desperate Corruption of it will quickly appear and wickedness will be done with greediness Eph. 4. 18 19. 2. How inexcusable is this Ignorance considering the Light that shines and the means of Knowledge The Advantage of the Jews was great in that the Oracles of God were committed to them Rom. 3. 1 2. herein they were priviledged above the other Nations that the Lord had given his VVord unto them But we have an Advantage above the Jews because the Revelation of the Lords VVill and of his Glory is much clearer under the New Testament than it was under the Old How fully hath God spoken to us in these last days by his Son Life and Immortality are brought to light by the Gospel Death and Destruction are discovered Christ Crucified is Preached who is the Lord of Life and Glory and a Saviour from Destruction Oh how are they without Apology who shut their Eyes against so glorious a Light and will not know those things which are of so high concernment to themselves Oh you dark and heedless Souls you may be wept over as Christ did over Jerusalem because you will not know in this your day the things that belong to your Peace though quickly in a way of Judgment they may be hid from your eyes Luke 19. 41 42. 3. This Ignorance as light as you make of it is destructive None ever did hit upon the way to Life before they were aware The blind will never enter in at the straight Gate but must needs go on in that broad Road that leads to Death and Hell Solomon speaks expresly Prov. 29. 18. Where there is no Vision the People perish You read also Hos 4. 6. My People are destroyed for lack of Knowledge VVhen the Lord does save any he gives them an Heart to know himself and his Son Christ Jesus but if the Gospel be hid 't is hid to them that are lost 2 Cor. 4. 3. I know many Ignorant sinners look upon their Ignorance as their excuse for their wickedness but how can Ignorance excuse them since they are glad of their Ignorance are not desirous to know nay hate the Light which might discover their evil deeds VVâ— are told that this is the Condemnation that is tâ—â— cause of sore Condemnation that Light is come in the World and Men love Darkness rather than Light because their Deeds are evil John 3. 19. 'T is a common thing for Ignorant ones to have a Blind and presumptuous trust and confidence in God and nothing more usual in their mouths than this He that maâ—â—â— us will save us But let such hearken to the Prophet 〈◊〉 tremble Isa 27. 11. It is a People of no understanding therefore he that made them will not have Meâ—â—y on them and he that formed them will shew them 〈◊〉 Favour 2. They are to be Reproved whose Consciences are large and can swallow almost any thing Such 〈◊〉 suck in with greediness the loosest Principles and how are they pleased with an Argument craftily managed by a Profane Wit against that preciseness which the Gospel does require How do they grudge their time and pains to God and to their Souls But to the World and to their Lusts they are exceeding Liberal These large Consciences do stretch Christian Liberty even to a most sinful Licentiousness Quod libet id â—â—cet They will plead for any thing to be Lawful which they like though never so much to be condemned Some will plead for sports upon the Lords day other for vain and foolish talking and jesting others for Oficious lying others for perjury to save a mans sâ—â— from damage This largeness of Conscience how largely has it spread it self But the larger Conscience is the narrower will be our Obedience the less 〈◊〉 be done for God and more against him the less 〈◊〉 be done in Order to Salvation and more towards meâ— eternal
destruction I would here propose these three things unto them whose Consciences are of so great a latitude 1. This largeness of Conscience argues great contempt of God and of his Will there is not a standing in aw of him and of his word His word is very strict his commands holy and requires that we should walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly and circumspectly this is to be wise to do otherwise is to discover the most dangerous folly Eph. 5. 15. What manner of persons sayes the Apostle ought ye to be in all holy Conversation and Godliness 2 Pet. 3. 11. But notwithstanding all this large consciences live at random as if preciseness were more ado than needs and as if the Lord did but jest in his Holy Precepts and those terrible threats which back them but they to their cost shall find and feel he is in good earnest 2. This largeness of Conscience is a shrewd sign that sinners are in the broad way They that can swallow camels 't is easier for a Camel to go through the eye of a needle than for them to enter into the Kingdom of Heaven The Scribes and Pharisees of old did omit the weightier matters of the Law Judgement Mercy and Faith But Christ does denounce a wo unto them Mat. 23. 23. Largeness of Conscience discovers a great carelessness of the soul and too great an indifferency what becomes of it for ever And what souls are likely to miscarry if such be not We must work out our Salvation with fear and trembling if we will be saved 3. The larger Conscience is and the more is swalowed at present the greater hereafter will the account be We are all Stewards which must shortly give an account of our stewardship and though a◠present some like the steward in the Gospel many take their Bills and write Fourscore or Fifty for an Hundred Yet our Lord who will call us to an Account will be exact in reckoning and cannot be deceived by us His judgement is according to Truth Rom. 2. 2. And oh how many things will he condemn at the last day which sinners defend at present 'T will be indeed a day of Light and Manifestation both of things and persons Many persons that went for Saints will then be unmasked and found Hypocrites and have their sad portion with the Hypocrites And many things that where counted no sins will be found great sins and the lighter they were made of the more heavy and damnable they will prove unto the sinner A large Conscience therefore take heed of Attend unto the Law and to the Testimony which does discover evil and be afraid of every evil way 3. They are to be reproved whose Consciences are at peace but that peace has no solid and good foundation The most of sinners in the world have this false peace in their own Spirits sometimes they are a little awakened but are quickly hushed asleep again by that evil One who does destroy souls by thousands and by millions by carnal security Transgressors when first they venture upon sin their Consciences recoyl upon them but by degrees they grow senselesse Custom in sin and Quiet in sin do go commonly together (t) Primùm quando homo peccat videtur ei importabile processu temporis grave videtur paulo post leve judicat cùm crebris ictibus verberetur vulnera non sentit verbera non attendit In brevi vero temporis spacio non solùm non sentit sed placet dulce fit quod amarum erat asperum vertitur in suave Ad extremum non potest avelli quia consuetudo vertitur in naturam quod priùs ad faciendum erat impossibile jam impossibile est ad continendum Bernard De Consc c. 3. pag. 1109. One of the Fathers does excellently describe how the ungodly arrive unto this false peace At first sayes he sin does seem intolerable afterwards onely heavy after that being frequently given way to and Conscience stunned by many wounds makes no great matter of them in process of time sin is not burthensome at all but pleasant at last 't is turned into a second nature and the sinner can no more be drawn from it than the Ethiopian can change his skin or the Leopard his spots Jer. 13. 23. Can the Ethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do evil A great many not onely Profane but Professors are concerned in this reproof and have no better than a false peace of Conscience Here therefore I am to shew what that peace of Conscience is which is false and also how unreasonable it is to give entertainment to it A false peace of Conscience I shall describe to you in these particulars 1. That peace of Conscience is false where Sin and Misery were never seen They who never perceived any harm in sin and wonder why the Lord in his word does speak so much against it and why his Ministers cannot let men quietly alone in the commission of it who never lookt so far as to behold that eternal death and destruction that is threatned to be brought upon the workers of iniquity these are at peace because they do not apprehend what reason they have to be troubled there is sufficient cause of grief and fear and horrour onely they want an eye to see it so as to be indeed affected There are some that are such fools as to make a mock of sin and count it a pastime to do wickedly These do no more understand what sin is nor the Hell which the Holy God has entail'd upon it than the mad-man understands what he does when he casts Fire-brands and Arrows and Death and saith am I not in sport Prov. 26. 18. Others though far from being indeed justified think they are righteous though sick after a deadly manner yet imagine they are whole and undervalue the great Physitian Both these sort of Persons have peace but 't is without ground for the former do grosly mistake sin and the later do as grosly mistake themselves 2. That peace of Conscience is false where the strong man armed keeps possession where Satan works and rules without resistance Our Lord sayes When the strong man armed keepeth his Palace his goods are in peace Luk. 11. 21. By the strong man we are to understand the Devil by his Palace we are to understand the sinners heart because as a King reigns and commands all especially in his Palace so the Devil bears sway in the hearts of the ungodly And a false peace and quiet is the great means whereby the Devils Rule and Government is upheld If you are careless and unconcerned whom you are led by 't is certain that the Devil leads you for none are led by the Spirit of God without great sollicitousness and fear of being misguided and strong cryes that they may be guided by his counsel unto his Kingdom and Glory Satan is
When any perswade you to intemperance to uncleanness to injustice or any other iniquity they do in effect perswade you to make deep wounds and gashes in your own Spirits to wrong your own Souls and to go along with them towards the lake that burns and burns for ever with Fire and Brimstone Oh the cruelty of those that stir up others to sin Oh the folly of them that are prevailed with by these wretched and evil instruments of the Prince of Darkness I have done with that first Use by way of reproof VSE II. Shall be of Direction And here I am to shew first how secure Consciences may be awakened and wounded and secondly how wounded Consciences may be cured and comforted 1. How secure Consciences may be awakened Though there is many a bad Spirit which does prevail at this day yet none does more prevail than the Spirit of Slumber closed Eyes drowsie Souls senseless Hearts are every where to be met with Though so much hath been spoken though so much has been done though so much has been felt and suffered in order unto our awakening yet whose Conscience is indeed starled Prophets have been full of Power by the Spirit of the Lord and of Judgment and of might to declare unto evil doers their Transgression and their sin Mic. 3. 8. Calamity and Judgments have been strange unwonted and extraordinary and it might have been thought that such a Plague and Flames as have raged in London would hardly have left one secure sinner but all would have learned to fear that God who is so Righteous and who knows how to take a course with them that provoke him unto jealousie But alas like Pharoah of old upon the least respite the generality of sinners do harden their Hearts and their Consciences sleep sounder than ever Now in order unto your being awakened follow these directions 1. Think of that Great and Glorious Majesty which by sin is affronted and which all the sin that is in the World is committed against He is the blessed and only Potentate the King of Kings and Lord of Lords he is clothed with Honour and with Majesty and covers himself with light as with a Garment the Heaven is his Throne the Earth is his Foot-stool the whole world in comparison with him is but as the Bucket and the small dust upon the Balance and all the Nations of the Earth before him are as nothing and vanity Isa 40. 15. 17. The greater the person is that is affronted that affront is the greater crime God is the highest and greatest of all Oh how vile and hainous a thing is it to sin against him Sinner would'st thou have thy Conscience awakened believe seriously that There is a God Oh what work would this Truth make were it but firmly credited That famous Bruce of Scotland who (a) Robertus Brusius Vir genere virtute nobilis Majestate vultûs vener abilis qui plura animarum millia Christo lucrifecit cujus anima si ullius mortalium absit verbo invidia sedet in coelestibus gained many thousands of Souls to Christ was wont to say I think it a great matter to believe that there is a God And not only believe that God is but that he is so Glorious as his word proclaims him this may make thee tremble Now no sin in the World can be committed wherein this God is not concerned Those sins against Man are more against God than against man therefore David after he had murthered Vriah and defiled Bathsheba looks beyond these as high as God himself and cryes out against thee thee only have I sinned and done this Evil in thy sight Psal 51. 4. He takes notice how God was struck at in that injury he had done to his Neighbour and is wholly swallowed up in that consideration and this helped very much his awakening and contrition To how many thousands of Millions do all thy sins amount and there is not one of them but has been an act of Rebellion against the †Altare Damascenum Lord of Heaven if this were pondered it might cool thy Courage and trouble thy Conscience 2. Think how dreadful the Power of this God and his wrath being joyned together must needs prove in Scripture these two are joyned and both together are engaged against the ungodly Ezra 8. 22. The hand of our God is upon all them for good that seek him but his Power and his Wrath is against all them that forsake him If wrath be without Power 't is contemptible if Power be without wrath it may not be at all hurtful but when Wrath and Power meet they may well be trembled at The Wrath of a King is as the Roaring of a Lyon as the messengers of Death What then is the Anger of God this wrath to shew the heat and greatness of it is likened unto Fire and it burns worse than any other Fire for it burns to Hell it self Deut. 52. 32. A Fire is kindled in mine Anger and it shall burn to the lowest Hell And if you would understand the Power of this Anger know that there is no withstanding it and Oh how dismall are the effects of it in both Worlds This Anger of God has brought upon sinners Cursing and Vexation and Rebuke and has made them quickly to perish because of the Wickedness of their doings it has smitten them with a Consumption and a Fever and an Inflammation and Extreme Burning with the Pestilence and Sword and Blasting and Mildew and has made the Heaven over Sinners Heads like Brass and the Earth under their Feet like Iron It has made them when they went out one way against their Enemies to be smitten and to flee seven wayes before them and their carcasses to become meat to the Fowls of the Air and the Beasts of the Earth This Anger of God has stricken the ungodly with madness and blindness and astonishment of Heart So that life has been a burthen no rest or ease at all could be found so that in the morning they have said would God it were Evening and in the Evening would God it were morning because of the fear and trembling of their Hearts the failing of their Eyes and the sorrow of their Minds All this is spoken of at large Deut. 28. But these are not all nor the most heavy effects of Divine displeasure Indeed we are safe from mans Anger after Death we cannot feel or be concerned at what Man can do when we are in the Grave There the Wicked cease from troubling there the weary be at rest there the Prisoners rest together they hear not the voice of the oppressor Job 3. 17. 18. But Gods Anger will follow after us into the other World and then will be found most heavy That Wrath to come is most of all amazing for then as it will be intollerable to be born so 't wil be impossible to be appeased Consider all this and be affrighted and say with the Psalmist At
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
ebbing or flowing of any Humour in the Body Load is laid on by the Spirit of God and the burthen presses continually untill the Comforter take it off The Psalmist says that his sore ran in the Night and ceased not Psal 77. 2. So Psal 38. 6. I am troubled I am bowed down greatly I go mourning all the day long 5. Melancholy makes a Man to fear every thing almost though there be no just ground of fear VVhen he goes to Bed he fears he shall die in his sleep and not Live till Morning Though in never so good a Trade he fears that God will blast him in his Estate and that he shall fall into extream poverty Melancholy persons are tortured with a fear of being Distracted and running stark Mad many times and then they think what a sad spectacle they shall be when they are in Bedlam and if Professors how much Religion will be Reproached upon their Account Many times they fear the appearing of the Devil in some terrible shape and that thereby they shall be frighted out of their wits 'T is ordinary for them to have sad fore-boding thoughts of ill to themselves as that some grievous Calamity is not far off from them or theirs and that their lives will be very short and within a little while they shall be in another VVorld They can hardly hear of any that have Hang'd or Drown'd themselves but they fear (g) Quos malè habet hic morbus tristes sunt solitarii formidulosi pertinaces phantasias quasdam sibi faciunt quae nec sunt nec esse possunt falsa multa imaginantur timent non metuenda sine causâ moerent animumque macerant they shall do the like one time or other I might spend a whole day in naming the fears of these sorrowful souls And if Fear have Torment as the Apostle speaks 1 John 4. 18. How tormenting is Melancholy that is so full of Fear But a troubled Conscience eyes and fears the Wrath of an Almighty God and that principally Psal 88. 7. Thy wrath lieth hard upon me and thou hast afflicted me with all thy waves Selah And v. 16 17. Thy fierce wrath goeth over me thy terrors have cut me off they came round about me daily like water they compassed me about together 'T is not Poverty Disgrace Death that is so much dreaded but a Jealous and highly provoked God is terrible and therefore when the Lord promises to revive such Consciences he says he will cease to be Angry and to contend Isa 57. 16. For I will not contend for ever neither will I be always wrath lest the Spirit fail before me and the Souls which I have made 6. In Melancholy there are strange hurryings in the Heart 't is snatched and carried away and some amazing thoughts are upon a sudden injected about Spiritual things but there is no Scripture-ground alledged for them Some under this Distemper will cry out they are meer Hypocrites and as if they had look'd into the black Book of Gods Reprobation will peremptorily say their Names have been written there from everlasting Others will cry out that the day of Grace is past and gone and that God has sworn concerning them in his wrath that they shall never enter into his Rest Now as the God of Heaven does walk upon the Wings of the Wind so Satan the God of this World does walk upon these Melancholick winds mixes himself with them and terrifies the Soul with the fear of Damnation And oh with what astonishment does a poor Melancholick Creature think of being damned everlastingly Many times Satan tells them that the longer they Live they will but fill the Vial fuller of wrath and but add more fewel to that Fire which must be their Portion for ever and hereupon follow temptations to self-murther and upon all convenient Occasions when they are alone by Water or see a Rope or a Knife Do it Do it is violently urged in upon them But if you ask these Melancholy souls why they conclude themselves Hypocrites and Reprobates not one Scripture can they produce to prove it VVhereas on the other side in trouble of Conscience the Conviction is plainly grounded on the word of God The awakened VVorldling hears his Covetousness called Idolatry the awakened VVhore-monger perceives evidently that no unclean Person shall inherit the Kingdom of God The awakened Swearer reads that his Oaths will make him fall into condemnation They believe those threats and know that they are guilty therefore they are Afflicted and look out after a Remedy and cry to be turned from their Iniquities and Reconciled unto God 7. In Melancholy Druggs are profitable gentle Remedies for violent are by no means to be used (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippocrates Aphor. may be blessed to give ease But as for trouble of Conscience Hei mihi quod nullis dolor est Medicabilis Herbis Alas no Herbs can here at all avail The whole Colledge of Physitians would be here at a loss VVhen the Italian Doctors came to Visit Spira in his distress He spake these words Alas poor Men how far wide are you Do you think that this Disease is to be Cured by Potions Believe me there must be another manner of Medicine It is neither Plaisters nor Drugs that can help a fainting Soul cast down with the sense of sin and the wrath of God 'T is onely Christ that must be the Physitian and the Gospel the Soul-Antidote But here I must add that where the trouble is mixt partly from Melancholy and partly from a wounded Conscience proper Physick and especially a well-ordered Diet and Exercise must be used for the one as the blood of Christ is the alone sutable Remedy for the other 8. Melancholy alone never alienates the Heart from sin Several that Labour under this distemper in their lucid intervals will be as vain as any nay sometimes they have strange and strong inclinations to Uncleanness and too much yield unto them they will most Prodigally mispend their time which is much more precious than Gold that perishes and exceedingly give way to sensuality and the pretence is their Melancholy VVhen in their doleful fits they have been afraid of Hell and have concluded they should be damned as certainly as either Cain or Judas yet when that fit of Melancholy is over how will they yield unto Temptation they are as proud as before as passionate and worldly as ever and none of this troubles them This Malady also does mightily indispose them to Duty it makes the Heart like a stock or stone Indeed this blockishness where there is Grace is a burthen but in others not so Duty onely is a Burthen not their indisposition to it But now trouble of Conscience if right helps much to break that League between the Soul and Corruptions it causes great tenderness and fear of sin and very much incites to Prayer and other Holy Duties which God has Commanded and wherein Communion with
sees God to be another kind of Foe and Friend than heretofore he thought him and Christ to be a better Lord and Master than heretofore he did imagine He comes to God and says Lord be Merciful be my Father and let the Lord Jesus become a Saviour to me and write down what Articles thou pleasest I will subscribe them onely help me to do it with my very Heart VVhen he hears that Command Cast away every Transgression he presently crys out Lord let not any Iniquity have the dominion over me VVhen he hears that all the Precepts of the Lord are to be kept diligently he crys out Oh that my ways were directed to keep thy Statutes VVhen he hears of the Necessity of Conversion he crys out Turn thou me O Lord and I shall be turned VVhen he hears what 't will cost to be Christ's Disciple and how he must deny himself and take up his Cross he cryes out Oh let me never be Offended but count all things loss that I may win Christ The Chimes do not more presently follow the Clock than the truly humbled Soul does upon its understanding the will of God desire to submit unto it 'T is willing to do any thing to be any thing to bear any thing to forbear any thing so the favour of God and an Interest in the Lord Jesus may be Obtained Thus you see when Conscience is troubled after a right manner In the next place I am to direct How troubled and afflicted Consciences are to be Comforted And before I begin I have need to cry out The Lord give me the Tongue of the Learned that I may know how to speak a word in Season to him that is weary Isa 50. 4. O you Afflicted Souls that are tossed in a Tempest your Affliction is of all the deepest the Tempest that you are in does beat most hard upon you You have not to deal with an Arm of Flesh nor onely with the Powers of Darkness but the Lord himself has bruised you Now for your Relief I am to bring forth the sweetest Comforts of the Gospel I am to Preach unto you the unsearchable Riches of Christ I am to tell you of Love that has Height and Length and Depth and Breadth and passes Knowledge I am to display the Mercy of God which is great towards humbled sinners as the Heaven is high above the Earth But more particularly I would lay these following things before you 1. This trouble of Conscience that you are under is really the work of the Spirit the Comforter Even under Conviction and while in distress of Soul you are really in a Comforters hand There is a great deal of difference between the wounds of an Enemy and the lancings of a Chirurgeon the latter are the better born because in order unto a perfect Cure and Ease and Health Three things are here to be Observed 1. These Convictions of the Spirit are a great mercy The Children of Men would all of them lye still and at last die in their wickedness if the Spirit did not awaken some of them 'T is a kindness to be told of our danger while 't is possible to get out of it You groan and complain because of your Guilt you fear the wrath of God and desire his loving kindness I may say truly you are highly favoured for how many round about you fearlesly provoke the dreadful God to his Face and turn to their wicked course as the horse rusheth into the Battel Now sin is a burthen your condition is much better than when you made light of it and saw no harm like to follow upon it 'T is good for us to see the avenger of blood pursuing us as long as the City of Refuge is open to receive and shelter us from that avenger 2. These convictions are in order unto Consolation Comfort is that which is proper and suitable to the Mourners and rest unto the weary and heavy laden To go by Hell gates to Heaven is not to go at all out of the way The Lord does bring Souls within the Suburbs of Hell sometimes that they may be the more afraid of sin all their dayes that they may value peace of Conscience at an higher rate and adore the Grace of God in catching them as fire brands out of the burning Jonah cryed unto the Lord out of the Belly of Hell and when his Soul fainted within him Chap. 2. 3 7. And surely his being heard and helped did the more affect him Oh do not think much to Sow in Tears as long as the promise is you shall Reap in Joy Psal 126. 5. 3. It may marvellously support you under your trouble that you do Judge and Condemn your selves The Apostle expresly says that such shall not be Judged that is condemned with the World 1 Cor. 11. 31. They that accuse themselves invalidate Satans accusations against them and they that condemn themselves go the way to prevent Gods condemning them He will not throw into Hell those who are continually sentencing themselves thither and see no possibility of Help but in Rich and Free Grace and who as they Judge themselves for past sins are desirous also for the future to be kept from Offending 2. For the Relief of a troubled Conscience take Notice of the love of God towards the World in sending Christ into it God so loved the World that he gave his onely Begotten Son that whosoever believes in him should not perish John 3. 16. See also 1 John 4. 10. Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our sins This Love of God towards the World is Matter of great Encouragement if it be rightly improved It shews how great a kindness God has for Mankind He has contrived a way for their Redemption and Salvation he has provided a Mediator for them which he did not do for the Angels that fell from him Heb. 2. 16. He took not on him the Nature of Angels or he took not hold on the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he took on him the Seed of Abraham Whatever Christ did for Mans Salvation 't was the will of God he should do it The whole work of Redemption is called a doing of the will of God Heb. 10. 7. Sacrifices and Offerings being insufficient to take away sin Then said I lo I come in the Volume of thy Book it is written of me to do thy Will O God Nay the Father is said to Love Christ upon this Account partly because he laid down his Life to save Men from Eternal Death John 10. 17. Because I lay down my Life therefore doth my Father Love me Now you know Christ's Life was given that it might be a Ransom for many All this shews the good will of God towards Man and how ready he is that Man should be brought near unto him and enjoy him and be eternally happy in that enjoyment This Amor Benevolentiae
it no robbery to be equal with God yet humbled himself in the form of a Servant and became obedient to Death even the Death of Crosse Phil. 2. 6 7 8. And since he that was the Mighty God did thus humble and abase himself there is no sin so great but his humiliation may make satisfaction for it I do not wonder that the Apostle speaks so highly concerning the knowledge of Christ Crucified Here is the ground of mans Comfort and Salvation When I behold the Son of God who has the same Essence Power Glory and Eternity with the Father stooping so low as to become Man when I behold him not only a Man but a Man of Sorrows and acquainted with grief all his days and read that at last he was wounded and bruised and slain for sin I may be satisfied that here is enough suffered to satisfie the justice of God to the full Sin indeed did rise high because committed against God and it has been heightned by many agrravations but the Son of God did stoop low when he became Man and still was more and more abased till he came to the lowest degree of his humiliation besides his sufferings were aggravated for he knew before hand all that was to come upon him John 18. 4. He knew all the bitter ingredients and dregs of wrath that were in that Cup which he was to drink off to the very bottom and in the midst of his sufferings his Father hides his face which made them so much the greater Oh who can conceive the weight that lay upon our Lord when all the iniquities of his whole Church lay upon him at once and being under all deserted did roar out My God My God why hast thou forsaken me Now if it be inquired what the end of Christ was in his suffering of Death the answer must be 't was that he might put away sin his Blood was shed for the remission of sin and to deliver us from that wrath which by sin was merited Oh sweet Scripture Rom. 5. 8. But God commendeth his love towards us in that whilst we were yet sinners Christ died for us much more then being now justified by his Blood we shall be saved from wrath through him Our Lord was delivered for our offences he was stricken for our iniquities and 't is evident that he did undergo to the full whatever was required and paid the uttermost farthing of our debt for he cryed out upon the crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is finished and then gave up the Ghost Joh. 19. 30. 2. The troubled Conscience should not only take notice of Christs suffering Death but also of his overcoming Death in his Resurrection The Apostle in his triumph of Faith speaks of the Elect being secured from the charge of sin by the Death of Christ but rather by his Resurrection Rom. 8. 33 34. Who shall lay any thing to the charge of Gods Elect it is God that justifieth who is he that condemneth it is Christ that died yea rather that is risen again If he had been still in the grave all our hopes would have been buried with him If Christ be not rais'd your Faith is vain ye are yet in your sins 1 Cor. 15. 17. He was for our debt arrested as it were and thrown into the grave and being come out again we may conclude that justice has no more to demand and as our Surety he has no more to pay Christ being raised from the dead dieth no more death hath no more dominion over him Rom. 6. 9. His Resurrection shews that his dying once was sufficient 3. Christ seconds his sufferings with continual intercession (p) Porrò hanc intercessionem carnali sensu ne metiamur non enim cogitandus est supplex flexis genibus manibus expansis Patrem deprecari sed quia apparet ipse assiduè cum morte resurrectione suâ quae vice sunt aeternae intercessionis vivae orationis efficaciam habent ut Patrem nobis concilient atque exorabilem reddant merito dicitur intercedere Calvin in Epist ad Rom. c. 8. When he had by himself purged our sins he sat down on the right hand of the Majesty on High and he ever lives to make intercession for us 'T is lookt upon as a great matter to have a friend in Court that may speak a good word for us to an earthly King but how much more a priviledge is it to have such a friend as the Lord Jesus is in the Court of Heaven ready to back our Prayers with his own intercession which is ever prevalent but troubled Souls may fear that Christ prays not for them since he says I pray for these I pray not for the World but for those which thou hast given me for they are thine John 17. 9. To this I reply that Christ prays for all that believe in him Neither pray I for these alone but for all them that shall believe on me through their word Now those troubled Souls that have no confidence in the Flesh but are willing to receive Christ as he is offered in the Gospel these are to be counted among Beleivers in him and therefore may be encouraged by his intercession Nay the Scripture speaks expresly that He made intercession for the Transgressours Isa 53. 12. That was one of his petitions upon the Crosse Father forgive them for they know not what they do Luk. 23 34. and these Transgressours for whom Christ interceded 't is very likely were those who were charged with murthering of Christ and were prickt in their Hearts Act. 2. and brought unto true Repentance 5. For the comforting of an afflicted and troubled Conscience observe how plainly the Gospel does affirm that Christ is both able and willing to save 1. 'T is very evident that Christ is able to save no guilt so great as to exceed the merit of his Blood his Blood cleanseth from all sin 1 John 1. 7. and that though it be of never so deep a dye Isa 1. 18. Though your sins be as scarlet they shall be white as Snow though they be red like crimson they shall be as wool No spiritual malady is hujus medici opprobrium the reproach of this Physician What cures has he wrought what sins has he pardon'd How many that were once heinous transgressors on Earth before their Conversion yet notwithstanding were reconciled and regenerated by his Blood and Spirit and are now triumphing with him in his Kingdom Oh you troubled Souls be encouraged that help is laid upon one that is Mighty that is able to save unto the uttermost those that come unto God by him Heb. 7. 25. The belief that Christ can help will you have an influence upon you The Leper came to Christ upon a perswasion that Christ could make him clean though he had no assurance that Christ would do it Lord if thou wilt thou canst make me clean says the Leper Christ presently answers I will be thou clean and
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
enim inde cùm inde pellitur à seipso pellitur ecce hostem suum invenit quo confugeret Seipsum quo fugiturus est Quocunque suger it se talem trahit post se quocunque talem traxerit se cruciat se A seipso sunt tribulationes quae inveniunt hominem nimis acerbiores enim non sunt at tanto sunt acerbiores quanto sunt interiores Augustin Enarrat in Psal 45. Tom. 8. pag. mihi 419. Observes and more inward they are they are the more bitter But now he whose Conscience is good as Solomon speaks is satisfied from himself (*) Fragilibus innititur qui adventio laesus est exibit gaudium quod intravit at illud ex se ortum fidele firmumque est cascit ad extremum â—sque prosequitur Seneca Epist 98. He has Meat to eat which the World knows not of his sincere endeavour to do the will of God satisfies him better than the choicest Fare and Delicates Luther whose Conscience was clear who Preached Christ purely and Loved Christ sincerely has one strange Expression Miser sit qui possit ego nonpossum Let him be miserable that can be miserable I for my part cannot be miserable His God and his Conscience were such a Feast and Joy and Satisfaction to him that he knew 't was not in the Power of Earth or Hell to daunt or hurt him Oh what unutterable contentation is there in the Heart that upon reflection and search finds it self the Temple of the Spirit the Habitation where the Father and the Son do make their abode That finds it self Clothed with white Rayment Christ's Righteousness Enriched with that Gold tried in the Fire Rev. 3. 18. made partaker of the Divine Nature Adorned with the Image of God filled with the Graces of the Spirit and thereby sees it fitting for the Inheritance of the Saints in Light 3. He that has a good Conscience can look downward and see himself secured Never any one with a good Conscience went to the place of Torment but onely those who refused to have a good Conscience or made ship-wrack of it Though Hell be prepared for the Devil yet he has not the Keys of that place but they hang at Christ's Girdle Rev. 1 18. I am he that Liveth and was dead and behold I am alive for evermore Amen and have the Keys of Hell and of Death And certainly since Christ has the Keys of Hell no Believers whose Consciences are truly good shall be flung in thither for these are the Members of his Body and the Head loves his Members too well to suffer them to be thrown into Everlasting fire A good Conscience by the eye of Faith looks down and takes Notice of the Damned in their Misery sees them groaning under the fierceness of the Almighty's wrath sees them fed upon by the VVorm that dies not and tormented in that flame which shall never be extinguished and bound fast in those Chains of Darkness which shall never be unloosed and then rejoyces to see it self safe under the wing of the Lord Jesus rejoyces in that Deliverance and Salvation from future wrath whereof Christ is the Author 4. He that has a good Conscience can look upon his outward comforts and take comfort in them What he has is not a Snare to him but attended with a blessing upon this score the Psalmist sayes a little that a Righteous man has is better than the Riches of many wicked Psal 37. 16. A good Conscience does in a great measure cure that vanity and vexation of Spirit that is in the Creature for when these outward enjoyments are given with the Divine Blessing then as Solomon speaks no sorrow is added with them The upright man does taste the love of God in the Food he eats and though it be but a dinner of Herbs yet this love makes it better than a stalled Ox with the Lords Curse and Hatred He feels the love of God in the Clothes he wears and though of coarser cloth yet they are better than the Purple and fine Linnen and costly array of that rich man that received all his good things in this present world and after was turned into Hell poor and naked All the gifts he receive are indeed blessings to one that 's Righteous for he has the Giver with them and is brought still nearer unto the Giver by them 5. He that has a good Conscience can look upon adversity without dread When the Apostle was pressed out of measure even above strength yet a good Conscience was his rejoycing Bias the Philosopher being asked what was difficult answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (y) Diogen Laert. in vitâ Biantis p. mihi 60. To bear with fortitude a change in our condition for the worse Now a clear Conscience will be very helpful unto such Fortitude and Patience Job is of a sudden stript of his glory rob'd of his vast estate and though a Prince before made poor to a Proverb and yet Conscience bears him up and makes him able to say The Lord has given and the Lord has taken blessed be the name of the Lord Job 1. 21. Sir Henry Wotton has a very good description of an happy life wherein he shews that a good Conscience is the best armour and the safest retreat whatever happens How happy is he born and Taught That serveth not anothers will Whose armour is his honest Thought And simple Truth his utmost skill Whose passions not his masters are Whose Soul is still prepar'd for death Untied unto the World by care Of publick fame or private breath Who envies none that chance does raise Nor Vice hath ever understood How deepest wounds are given by praise Nor rules of State but rules of Good Who hath his Life from rumors freed Whose Conscience is his strong retreat Whose state can neither flatt'rers feed Nor ruine make oppressors great Who God doth late and early pray More of his Grace than Gifts to lend And entertains the harmless day With a Religious book or Friend This man is freed from servile bands Of hope to rise or fear to fall Lord of himself though not of Lands And having nothing yet hath all A good Conscience will tend very much to fix the Heart so as that evil tidings shall not be so terrifying and dismaying Hark what the Psalmist sayes Vnto the upright there ariseth light in obscurity surely he shall not be moved for ever he shall not be afraid (†) Justum tenacem propositi virum Si fractis illabatur orbis Impavidum ferient ruinae of evil tidings his heart is fixed trusting in the Lord Psal 112. 467. 6. He that hath a good Conscience can look upon all the baits of the Tempter and despise them Satan is not able to compell and force us to sin neither has he power to determine the will of man to that which is evil as the Lord has to determine it unto that which is good for then sin
'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
every where present as that we are continually under his Power the Psalmist tell us that his Kingdom ruleth over all Psal 103. 19. His Eyes run too and fro to shew himself strong on the behalf of them whose hearts are perfect with him And he is 〈◊〉 mighty to beat down and to destroy his Enemies he can make destruction to come upon them like a Whirlewind and though they may promise themselves safety yet they can in no wise secure themselves against his Almighty hand 3. God is every way present by his very Essence oh the incomprehensible immensity of his being He is not far says the Apostle from every one of us Act. 17. that is he is really neer us for in him we live move and have our being (e) Nos gentes nationesque distinguimus Deo una domus est mundus hic totus Reges tantum regni sui per officia ministrorum universa novére Deo indiciis opus non est non solum in oculis ejus sed in sinu vivimus Cuncta deo plena sunt Minutius Foelix p. mihi 80. You must not imagine that the Essence of God is divided so as to be part in Earth and part in Heaven but after an unconceivable manner 't is whole in it self whole in all things whole in every thing 't is whole within all whole without all 't is not mingled or defiled with any thing 't is no where included no where excluded nothing does or can contain it and yet by it all things are contained surely then this God does compasse our paths wherever we go and is acquainted with all our wayes Psal 139. 3. In the second place I am to shew you how we are to look upon God when we set our selves before him 1. We are to look upon God as our Maker 'T was a complaint made by Elihu Job 35. 10. None saith where is God my Maker He is the former of our bodies and the Father of our Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are his off spring and we should be often enquiring to what end he made us which was that we might yeild fear and service and love and praise to him that gave us our beings and if we thwart the end of our Creation and serve our lusts and Satan who are our Makers Enemies he may repent of making us as he did concerning the old World and then destruction will follow 2. We are to look upon God as our Owner We are not our own who can lay claim to us Satan by right cannot all that dominion that he has over us is by usurpation and our being so foolish and wicked as to subject our selves voluntarily to him But the Lord is by right our owner to him we are debtors and owe all that we have and are We are not just unlesse we yeild our selves to him 3. We are to look upon God as our Ruler 'T was a very prophane brag of those Psal 12. 4. Who is Lord over us God ought to be acknowledged as our Lord and if he be not obeyed as such he will shew himself a Lord by breaking us if we will not bow before him We should often be asking our selves whose servants we are if sins if Satans we should propound another question What wages these are likely to give us and should we toyl and work hard to make our selves miserable and bring our selves to Death and Hell Onely the Lord has a right to rule us We should still be enquiring what his will is and since he is the supream Soveraign of Heaven and Earth and is so Holy Righteous Gracious his will should never be thwarted by ours but we should endeavour to do it on Earth as 't is done by those in Heaven There is abundant sweetness at present in being not wedded to our own wills in obeying the Lords will besides the future infinite recompence of reward He that doth the will of God abideth for ever 1 John 2. 17. 4. When we set our selves before God we are to look upon him as our preserver 'T is of his Mercy that the Children of men are not consumed their provocations are many but he being full of Compassion spares them Our sins have been crying out against us all our dayes and Satan would fain have destroyed and devoured us long ago but God is Rich in Goodness and forbearance Rom. 2. 4. The Ox knows his owner and the Asse his Master crib and shall we never consider to whom we are beholding he is the God of our lives and the Father of every Mercy which we receive 't is both our duty and interest to walk worthy of and suitable unto his Care and Kindness especially if we are Believers for then he is not only the Father of our Mercies but our Father likewise (f) Falsa theologia est Deum iratum esse agnoscentibus peccata sua talis enim Deus nec in coelo nec usquam est sed est idolum perversi cordis quia verus Deus dicit Nolo mortem peccatoris Luther Tom. 4. 383. a. and being always under our Fathers eye we should follow him as dear Children Eph. 5. 1. 5. We are to look upon God as Him who alone can make us happy Sin cannot do it for it has a quite contrary effect how many millions has it undone and made miserable for ever and daily 't is undoing more The World cannot make us happy for if the world had had power to do this Solomon being exalted to the top of worldly greatness and having so much of wealth and Earthly pleasures that he could not desire more would not in the midst of all have cryed out all is vanity and vexation of Spirit and there is no profit under the Sun Eccle. 2. 11. The Lord can satisfie the Soul of man though other things cannot He can supply all our needs according to his Riches in Glory by Christ Jesus Phil. 4. 19. he can do more then our Souls can desire or conceive nay exceeding abundantly above all that we either ask or think Let us be perswaded that if ever we are happy God must make us so and that he makes us happy no other way but by giving himself and Communicating his Grace to us in his Son and this will cause us to cleave unto him 6. We are to look upon God as one that is very jealous of us lest we go a whoring after other Lovers we are really idolaters if we love other things more than God and Idolatry is Spiritual Adultery and if Jealousie be the rage of man how much more is the Lords jealousie to be feared we should call that Wife impudent with a witness that should commit lewdness before her Husbands face Spiritual whoredom is never committed but God looks on Oh how daring are the Children of men Think of Gods jealousie when your hearts are about to depart from him and to be taken so exceedingly with the things of the world Hark to the
that there is but an hairs breadth between them and Death between them and Hell and inform them that 't is possible even for the most Profane to be saved if they come and submit to the Lord Jesus and break off their sins by Righteousness 3. O Conscience speak unto the Civilized sinners that trust in their own Righteousness Tell them that the Prophet counted his Righteousnesses as filthy Rags Isa 64. 6. And ask them how they dare to trust in theirs Convince them that 't is not enough to escape the more scandalous wickednesses for the Pharisee was not an Extortioner nor Vnjust nor an Adulterer he Fasted and Prayed and gave Tithes of all that he Possessed and yet all this could not Justifie him Tell them that they are not so whole but they need Christ the Physitian and must needs die without him as well as others Tell them that their very Hearts must be renewed and taken off from sin and the Creature and turned unto God else they must of Necessity perish 4. Speak O Conscience unto Hypocritical Professors tell them that that which is highly esteemed among Men is abomination many times in the sight of God Say to them in the words of the Apostle and be sure to speak home Gal. 6. 7 8. Be not deceived God is not mocked for whatsoever a Man Soweth that shall he also Reap He that soweth unto the Flesh shall of the Flesh Reap Corruption Tell them that their Secret sins their secret Intemperance and Uncleanness and Dishonest dealing is set in the Light of Gods Countenance and though they may shut their own Eyes and not see God yet they cannot shut Gods Eyes nor hinder him from seeing them Tell them that Hypocrisie is most hateful and that as Hell is prepared for the Devil and his Angels so in a special manner for the Hypocrite and the Unbeliever 5. O Conscience speak unto the Rich in this world and tell them how hard 't is for them to enter into the Kingdom of Heaven and as long as they love the World and desire it more than Communion with God 't is utterly impossible Bid them to think of the Rich Man in the Gospel that went from a great Estate and from a full Table and a brave House and sumptuous Fare unto a place of Torment Put them in mind that the Love of Money is the root of all evil and that wealth has proved unto Millions onely like a weight to sink them into Destruction and perdition Bid them mind a Treasure in Heaven which is infinitely better than Gold and Silver which are Corruptible 6. Speak O Conscience to the Poor and tell them 't will be sad for them to be miserable in both Worlds 't will be sad to receive evil things here and ten thousand times worse hereafter Bid them take heed of Lying and Stealing and trusting in any sinful course for a Livelihood but perswade them to seek first the Kingdom of God and his Righteousness that all other things which are needful may be added to them Mat. 6. 33. Charge them to be Poor in Spirit to be contented with their Condition without murmuring against God or envying at those who have more than themselves and above all things to endeovour that they may be rich towards God Rich in Faith and then they will be Heirs of the Kingdom which the Lord has promised to them that Love him James 2. 5. 7. O Conscience speak unto Traders of all sorts tell them that false Weights and Measures and Balances are an abomination in the sight of God When they are about to Cheat give them a check and assure them that an Estate gotten by fraud is attended with a Curse Be with them in their Shops and at the Exchange observe how they Buy and Sell and examine all their gains bid them to mete the same measure unto others that they would have mete unto themselves and to do as they would be done unto Mat. 7. 12. Tell them that 't is the height of Madness to venture the losing of their Souls for a pound or for a shilling or for Six-pence unjustly gained since Christ who knew the value of Souls says that a Soul is more worth than the World and all the Wealth of it put together 8. Speak O Conscience unto Back-sliders tell them that it had been better for them never to have known the way of Truth and Righteousness than after they have known it to turn from the Holy Commandment delivered to them 2 Pet. 2. 21. Call them Dogs for returning to their Vomit and Swine for wallowing again in their former Mire Tell them that where there was but one unclean Spirit before they are likely to be possessed with seven now and the latter end will be worse with them than the beginning 9. O Conscience speak unto them that are truly humbled for sin and are willing to have Christ upon any terms and tell them that God is rich in Mercy ready to forgive freely the Debt of many thousand Talents These are the Sons of Peace and therefore let thy Peace and thy Lords Peace come and abide upon them (m) Futurae beatudinis non est certius testimonium quam bona conscientia mundus enim volubilitate circumvoletur ploret ridea pereat transeat nunquam conscientia mercessit Bernard lib. de Conscen c. 4. Those that mourn for their Iniquities and hate every false way and are desirous to be washed and Sanctified by the Spirit of Christ as well as Justified and reconciled by his Blood oh be sure to comfort them tell them that the Lord will not break the bruised Reed nor quench the smoaking Flax untill he send forth Judgment unto Victory Mat. 12. 20. Bid them not to be cast down not to be disquieted but to hope in the Lord and praise him who is so nigh to them that are of broken Heart and saveth such as be of a contrite Spirit 10. Lastly O Conscience speak one word to the Preacher himself and speak effectually Thou that Teachest others be sure to Teach and Learn thy self Practice not the sins thou cryest out against neglect not the Duties thou urgest others to perform Be not like those who dig in Mines and enrich others but are poor themselves Or like that Statue in Greece which shewed the way to Thebes and Athens but it self stirred not Oh take heed lest after thou hast Preached Christ and Conscience unto others thou thy self be found a cast-away FINIS A Poem out of Mr. George Herbert Called Longing pag. 142 143 144 145. WIth sick and Famisht Eyes With doubling Knees and weary Bones To thee my cries To thee my groans To thee my sighs my Tears ascend No end My Throat my Soul is hoarse My heart is wither'd like a ground Which thou dost curse My thoughts turn round And make me giddy Lord I fall Yet call From thee all pity flows Mothers are kind because thou art And dost dispose To them apart Their Infants them and they suck thee More free Bowels of pity hear Lord of my Soul love of my mind Bow down thine ear Let not the wind Scatter my words and in the same Thy Name Look on my sorrows round Mark well my Furnace O what flames What heats abound What griefs what shames Consider Lord Lord bow thine ear And hear Lord Jesu thou didst bow Thy dying head upon the Tree O be not now More dead to me Lord hear Shall he that made the ear Not hear Behold thy dust doth stir It moves it creeps it aims at thee Wilt thou deferr To succour me Thy pile of dust wherein each crumb Says Come To thee help appertains Hast thou left all things to their course And laid the reins Upon the horse Is all lockt hath a sinners plea No key Indeed the World 's thy book Where all things have their leaf assign'd Yet a meek look Hath interlin'd Thy board is full yet humble guests Find nests Thou tarriest while I die And fall to nothing thou dost reign And rule on high While I remain In bitter grief yet I am I stil'd Thy child Lord didst thou leave thy throne Not to relieve how can it be That thou art grown Thus hard to me Were sin alive good cause there were To bear But now both sin is dead And all thy promises live and bide That wants his head These speak and chide And in thy bosome pour my tears As theirs Lord JESU heal my heart Which hath been broken now so long That ev'ry part Hath got a tongue Thy beggers grow rid them away To day My love my sweetness hear By these thy feet at which my heart Lies all the year Pluck out thy dart And heal my troubled brest which cries Which dyes