A heaven or hell upon earth, or, A discourse concerning conscience by Nathanael Vincent.

There is in Man a Conscience . ACTS 23. 1. And Paul earnestly beholding the Council said , Men and Brethren , I have lived in all good Conscience before God untill this Day .

IN the foregoing Chapter the Apostle Paul declares at large unto the Jews , the miraculous manner of his conversion to the Christian Faith : and being thus converted , he was very forward to propagate that Faith which once he endeavoured to destroy . He tells them plainly , that in opposing Jesus of Nazareth , he had been 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a fighter against God himself ; and that the Stone which heretofore he had stumbled at , is that chief Corner-stone which is laid in Zion for a Foundation ; on which whoever builds , his building shall never fall . This he perceived evidently in his way to Damascus , as he was journeying with Authority and Commission to persecute the Christians ; Christ himself both meets and stops him . at Mid-day he saw a Light from Heaven above the Brightness of the Sun ; which did both strike him Blind with its excessive Shining , and yet also opened his Eyes , to behold his former Errour , in setting himself against the Lord of Life and Glory .

The design of this Relation was to convince the Jewes , and to perswade them to embrace that Jesus who was crucified indeed , that he might redeem them from the curse , which they could never escape by any other means ; but liveth by the power of God , and is exalted far above all Heavens that he might fill all things .

Well ; They hear the Apostle with patience , untill he told them of his Commission to preach the Gospel to the Gentiles ; and then a most Satanical Envy and Fury stops their Ears , and they cry out ; Away with such a Fellow from the Earth . And truly from the Earth they had quickly sent him , if the chief Captain Lysias , understanding that he was a Roman ( that is ; though a Jew by birth , yet having the priviledge of a Roman Citizen ) (a) (a) N●runt historiae Romanae periti , quosdam in provinciae civitate fuisse donatos , si de Republicâ bene meriti hanc sibi mercedem à Proconsulibus rogarent ; ita nihil absurdi est natum fuisse Romanum civem , qui tamen ex provinciâ remotâ oriundus nunquam in Italiâ pedem posuisset . Calv. in Act. Apost . had not rescued him out of their hands .

Being thus delivered from the multitude , he is brought and set before the Councel . He stands alone indeed to make his defence ; but as the Lord stood by him to strengthen him , so he brings with him a good Conscience , which was as much , nay , more to make him undaunted , then if he had had a thousand witnesses of his innocency . And Paul earnestly beholding the Councel , said , Men and Brethren , I have lived in all good Conscience before God unto this day .

The words contain the Apostles profession , in which several particulars are very remarkable .

1. He professes that he had lived in good Conscience ; he speaks of Conscience to his Adversaries , that he might awaken Their's to do their Duty , that hereby they might be hindered from doing wrong to him , but more wrong to themselves by unrighteous judgment . He farther adds , that his Conscience was good , and did not at all accuse , but cleer him .

2. He had acted as before God ; and had good Assurance that God approved of what he had done : he had cause to be confident , that the Supream and Most Righteous Judge would not condemn him ; but was pleased at that , for which the Jews were so much offended . Chrisost. observes (b) (b) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. in Act. Apost 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that the Apostle speaks thus to take away the Jewes prejudice against him , and to convince them that he had done nothing which was injurious to them , or worthy of the bonds which were upon him .

3. He had approved himself unto God and Conscience in all things , he was not ruled by carnal interest , or fleshly Wisdom , but there was simplicity and godly sincerity , in the whole course of his conversation , since his first conversion to the Christian Faith .

4. Neither was this only for a while , but even unto that very day wherein there were such loud exclamations against him , as if he were unfit to live any longer in the World .

5. You are to take notice of the persons before whom he professes all this ; and those were the Council of the Jews . And ;

1. He stedfastly and earnestly lookes upon them , to shew both his Courage and his Innocency : he is not afraid to face them , neither does he cast down his eyes through guilt or shame .

2. He calls them not only Men , but Brethren . His Brethren they were according to the Flesh , and though full of hatred against him , yet he had a Brotherly love to them , and his Hearts desire was that they might be saved .

I shall observe from the Text , several points of Doctrine .

1. God has placed a Conscience in Man . The Apostle had a Conscience and 't was a good Conscience , all others have a Conscience likewise either good or evil .

2. To have a good conscience should be every ones greatest care . Every one should strive to resemble the Apostle , and be able to say , I have lived in good Conscience .

3. A good Conscience will make men to set themselves as before God continually . I have lived in good Conscience before God .

4. A good Conscience has a great and lasting influence upon the Life and all the Actions . I have lived in all good Conscience , and that unto this day .

5. A good Conscience makes a Man fearless , and and steels his Heart with courage , when he stands before his Enemies . Paul earnestly beheld the Council .

6. Those who are truly Conscientious , love their adversaries , and wish them no worse then if they were their brethren . Paul said , Men and Brethren :

Doct. 1. God has placed a Conscience in Man . Such a thing as Conscience is supposed in the Text , else 't were not capable of being good or bad . To have a Conscience is common to all ; though to have a good one , as the Apostle had , is very rare .

In the handling of this Doctrine , I shall undertake three things . First I shall prove that there is a Conscience in Man . Secondly , I shall tell you what this Conscience is . Thirdly , I shall assign the Reasons why the Lord hath given unto Man a Conscience . After these three things are dispatched , will follow the Application .

1. In the first place I am to prove , That there is a Conscience in Man There is great need that this should be made evident , because (c) (c) Ita in multorum animis extincta est conscientia , ut licet interdum tacitos ejusdem stimulos sentiant ; tamen quae de eâ audiant pro ludibrio habeant ; ac si figmentum , somnium & inane 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , esset Conscientia . Baldwinus , De Conscientiâ , lib. 1. cap. 1. many regard Conscience no more , then if it were a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a meer Bug-bear , to fright those who are timorous ; then if it were a dream or phancy . But as the reason why the fool sayes in his Heart there is no God , Ps. 14. 1. t is not because there is no God indeed : but because being afraid of God , he wishes there were none at all . So the true cause why stupid sinners say there is no such thing as Conscience , is this , Conscience does accuse , and reproach , and disquiet them , and they first wishing there were no such thing , employ their corrupt reason to argue against it . But I shall prove that there is really a Conscience in Man three wayes . First , By the Light of Nature . Secondly , By Scripture . And lastly , By Experience .

1. That there is such a thing as Conscience is evident . By the Light of Nature . Though there is a further light which shines from the Word of God , yet the light of Nature is much to be regarded : for those Truths are of very great importance and use , that by this light are made manifest . (d) (d) Praemisit Deus Naturam Magistrum , submissurus propheliam , ut facilius credas prophetiae , discipulus naturae . Tertul. The light of Nature informs us of an eternal Power and God-Head , Rom. 1. 20. The same light also tells us of a Conscience , which is ever with us , always observes us , and unto whose Power and Authority we ought to submit our solves . The Apostle speaks fully to this purpose , Rom. 2. 14. 15. The Gentiles which have not the Law , are a Law unto themselves , which shew the work of the Law written in their Hearts , their Conscience also bearing them Witnesse , and their Thoughts the mean while accusing or else excusing one another .

1. There is a Law written in the Hearts of the Gentiles . They were not altogether unacquainted with the duties of the first Table ; but knew that as there is a God , so this God is to be loved , pleased , praised , served ; and that there should be a trusting in him ; that he should be Worshipped with a pure mind . 'T was the saying of Cato . (e) (e) Si Deus est animus , nobis ut carmina dicunt , Hic tibi praecipuè sit purâ mente colendus , Cato De moribus , lib. 1. dist. 1. If God be a Spirit then with a pure mind chiefly he is to be Worshipped . But as to the second Table of the Law , they were more fully instructed concerning the duties therein required . They knew that Parents were to be honoured , that Murther was to be abhorred , that Adultery was not to be committed , that Theft was a sin to be avoided , that they were not to bear false Witness against others , nor to Covet what belonged to them . Now by this Law in their Hearts , the Consciences of the Heathens were informed , and obliged ; and hereby they were able to discern the difference between Good and Evil. Seneca sayes , that (f) (f) Scias subesse animis etiam ad pessima abductis , boni sensum , nec ignorariturpe sed negligi . Sen. Epist. 97. there is a sense of good even in those minds that are carried away unto the Commission of the greatest Evils , neither are they ignorant what is abominable , but neglect what they understand .

2. The Consciences of the Heathens did bear them witnesse , in this respect the Lord may be said not to have left himself without a witness , even in them to whom his written Word never came . The Gentiles took notice of something within themselves , which as it did urge them to what was good , and endeavoured to restrain them from evil , so it took notice of all they did , and was ready to witness for them or against them , according as the Law written in their Hearts was observed or transgressed . 'T is a notable injunction of Pythagoras ; (g) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Pythag. Aur. Cor. Above all others reverence thy self , that is ; chiefly regard Conscience the witness within thee , and be afraid and ashamed to do any thing before this witnesse , which may be matter of just accusation against thee .

3. The Thoughts of the Gentiles did accuse them upon their doing Evil. These accusations were accompanied with great Torment ; and this torment was the more tormenting because Conscience could not be avoided , but guilty sinners were forced to hear the disquieting reproaches of it . The Fable concerning Tityus , who after he attempted to Ravish Latona , was adjudged to have a Vulture to feed upon his Liver , which grew with the Moon , and consequently was still the Vultures food ; (*) (*) Natal . Com. lib. c. 19. did signifie the gripings of a guilty Conscience for sin , which are incessant . The Furies which the Poets talk of , are the torments of an accusing Conscience ; and such kind of punishments are a great deal worse than the severest judge on Earth is able to inflict , Juvenal , Satyr. 13. speaks notably to this purpose .

— Cur tamen hos tu Evasisse putes , quos diri conscia facti Mens habet attonitos , et sur do verbere caedit Occultum quatiente animo tortore flagellum ? Poena autem vehemens et multo suaevor illis Quas et Caeditius gravis invenit , aut Rhadamanthus Nocte diéque suum gestare in pectore testem .

Which verses may be thus translated into English .

But think'st thou , he escapes , whose conscience makes Whips that , unheard , his guilty Soul still shakes ? The Judge Caeditius cannot here invent , Nor Rhadamant in Hell , a punishment To equal his , that 's day and night opprest , Bearing about his Witness in his brest

4. The Thoughts of the Gentiles did excuse them , upon well doing . They found a great satisfaction , in going according to the dictates of their own Consciences ; and this tended very much to their support (h) (h) Conscientia rectae voluntatis maxima consolatio rerum incommodarum . Cicero . under the greatest calamities that befell them ; their sleep was sweet , and so were their enjoyments ; nay , Adversity it self was sweetned , when Conscience gave them its approbation . Tully speaks excellently (i) (i) Illud vero est hominis magni & sapientis , libidinem , odium , invidiam , metum , cupiditatesque omnes amovere ; maximéque , aestimare conscientiam mentis suae , quam ab Diis immortalibus accepimus , quae à nobis divelli non potest . Quae si optimorum consiliorum atque factorum testis inomni vit â nobis erit , sine ullo metu , & summâ cum honestate vivemus . Cicer. Orat. pro A. Cluentio . That is the part of one that would be Great and Wise , to put away Lust , and Hatred , and Envy , and Fear , and all carnal Affections ; and most of all to mind his Conscience . This we have received from God , & this cannot be separated from us . And if this be a witnesse to us , that we follow and practise the best Counsel , our Life will be without Fear , and with the greatest Honesty . You see what contentment and peace did ensue , when the Heathens made it their care not to go contrary to the light in their own minds . And though I dare not affirm , because Conscience did excuse them , that God did justifie them , ( for there is no way of being justified before God , that is revealed to us , but by Faith in our Lord Jesus ) yet 't is not at all disagreeable to Truth , to say that the satisfaction which they had , was some reward of their well-doing , and a very great encouragement thereunto . Thus it appears by the light of Nature that there is a Conscience in Man .

2. This Truth is more fully evident by Scripture . This Book of Scripture has no Errour in it , 't is given by inspiration of God , who as he cannot be deceived himself , so he cannot lye unto others . Titus 1. 2. Now if you hearken to the Scripture , that there is a Conscience may be proved many wayes .

1. Conscience is often expresly spoken of . The Lord who made Man , and who perfectly knowes what is in Man ; tells us of such a thing as Conscience . Not onely in the Text is Conscience mentioned , but in divers other places . Heb. 9. 9. Which was a figure ( speaking of the Tabernacle ) for the time then present , in which were offered both Gifts and Sacrifices for Sins , which could not make him that did the Service perfect , as pertaining to the Conscience . The Conscience of Man could not be purified or purged by the Legal Sacrifices , but all these were typical of that Sacrifice which Christ offered up of himself unto God , which alone can purge the Conscience from dead Works , Heb. 9. 14. So also 2 Cor. 4. 2. We have renounced the hidden things of dishonesty , not walking in craftyness , nor handling the word of God deceitfully , but by manifestation of the truth commending our selves to every mans Conscience in the sight of God . We are to speak unto Conscience to commend our selves unto Conscience : how could this be , were there not a Conscience ?

2. That work of the Spirit called Conviction , proves a Conscience . When the Spirit comes to work upon any , he first convinces them of Sin , and afterwards of Righteousness , Joh. 16. 8. he first shewes by what they are fallen , and then how they may be raised and recovered . But Conscience is that which is the Subject of this Conviction . When Christ said unto the Scribes and Pharisees , who brought an Adulteress before him ; He that is without Sin among you let him first cast a Stone at her 't is said , when they heard it , being convicted by their own Conscience , (k) (k) Apparet hic quanta vis est malae Conscientiae . Quum impii isti hypocritae Christum suis cavillis eludere in animo haberent ; simul tamen ac eorum conscientias unâ voce pungit ; perculsi diffugiunt hoc malleo frangenda est hypocritarum superbia . Calv. in Johan . they went out one by one , beginning at the eldest even unto the last , Joh. 8. 7 , 9. When the Law came with power upon the Apostle , and 't was interpreted , and the extent of it shewed by the Spirit , Sin revived , and he died , Rom. 7. 9. that is , his Conscience was awakened to take notice of Sin , and he perceived , that he was a dead , condemned man by Law ; and that there was no way to be delivered without a Mediator . In conviction the Conscience is struck at , there is the alarum heard , which causes such Terrour and Confusion ; and if there were no Conscience there could be no Conviction .

3. Sinning against Conscience hightens transgerssion , but this supposes a Conscience to be sinned against . Our Lord sayes plainly , He that knowes his Masters will , and goes against the Light of his Conscience , prepares not himself , nor does according to the will of his Lord , he shall be beaten with many stripes , Luk. 12. 47. When sinners do not like to retain God in their knowledge ; when they are troubled because Conscience puts them in mind that the Lord observes them ; when they imprison as it were the Truth in Unrighteousness , and stifle the Light that stirs in them , because they love the works of Darkness ; this is to sin with an high hand , and will add much both unto Guilt and Punishment .

4. Several Duties which are injoyned and urged in Scripture , suppose a Conscience in us , because Conscience is a Principal agent in the performance of them . We are commanded to search and try our wayes , that we may turn unto the Lord our God , Lam. 3. 40. but 't is the work of Conscience thus to call us to an account ; and to examine how our Actions , and that Rule which is given us , have agreed together . We are commanded to try and prove our selves , whether we be in the Faith , whether Christ be in us yea or no ? 2 Cor 13. 5. Now 't is Conscience which takes notice of the Characters of true and unfeigned Faith which the holy Ghost has given ; 't is Conscience also which applies these Characters ; and then drawes the conclusion either that we are not believers if our Faith be dead , and we onely name the name of Christ , but have no will to depart from iniquity : or that we are Believers if our Faith purifie our hearts , if it work by love , if it overcome the world , so that all things are counted loss that we may win Christ who is truly precious . Finally we are commanded to judge our selves that we may not be condemned with the world . 1 Cor. 11. 31 , 32. But this judging is an act of Conscience . And truly it Judges under God , and by his Authority , and therefore its Judgement is the more to be minded .

5. All men in Scripture are divided into good and bad , and in both there is a Conscience . The Apostle tells us , that in the defiled and unbelieving there is a Conscience though a polluted one . Tit. 1. 15. and though for a while it may seem to be asleep , though it may 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 Word , 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) (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) (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) (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) (o) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plutarch . De his qui sero à Numine puniuntur , pag. mihi 554. Plutarch compares the pleasure of sin which is offered in Temptation , unto a Bait , and this is presently and greedily devoured , but afterwards Conscience , as an Hook , holds the sinner , and does torment him . 'T is a sore trouble to have an House that is really haunted with Spirits , to be disturbed with noises , voices , and frighting Apparitions . 'T is likewise exceeding grievous to be haunted with an evil Conscience , to have this continually Objecting the guilt which we have contracted , and affrighting us with the Wrath of God , the Chains of Darkness , and the Vengeance of Eternal Fire , which are threatned against the Workers of Iniquity .

9. 'T is Conscience reflecting upon our sincerity which produces such Peace and Satisfaction . The Persons whom we converse with , and that take notice of our Actions , are not competent Judges of our sincerity ; for 't is not in their Power to look into our Hearts : But Conscience , as it does discern , so it approves uprightness . That Italian Philosopher and Poet , Petrarch , has an Excellent saying , What though thy Neighbours celebrate thy Name ? they deceive one another , and all deceive thee . Be not lifted up with the Testimony of others , there is within thee a more uncorrupted and certain Witness , and that 's thy Conscience ; ask this concerning thy self , and give credit to it . And in another place he says , (p) (p) Vulgus te notum faciet , virtus clarum , conscientia securum Petrarch . The People will make thee known , Vertue will make thee Famous , but 't is Conscience approving thee that makes thee comfortable and secure .

Oh Conscience , how insuperable are thy Consolations ! Though Satan the Accuser of the Brethren call me Hypocrite , though Romish Pseudo-Catholicks do call me Heretick , though furious and uncharitable Protestants do call me Schismatick , yet if Conscience rightly informed by the Word of God say I am sincere , I shall have Peace , whoever endeavour to disturb me .

Thus have I proved at large that there is a Conscience in Man : I now add these following particulars .

1. This thing , called Conscience , is in every one ; there is no Man without it . You may as well suppose a Man without an Understanding as without a Conscience ; and without a power to know any thing , as without a power to reflect upon himself . Every reasonable Soul , being capable both of Sin and Grace , is endued with a power of reflecting upon it self , that sin may be condemned , and Grace may be approved . All are called upon to consider their ways , Hag. 1. 5. 7. but to take our own ways into consideration , is the work of Conscience , Conscience therefore is in all . Let none therefore sin presumptuously and securely , as if they had no Conscience at present to Observe them , or at any time to Reproach and torture them .

2. This Conscience , when awakened , will deal plainly with the greatest . It regards not the high Estate of Persons , but will tell them their own without Flattery . Pharaoh at first crys out , Who is the Lord , that I should Obey his Voice ? I know not the Lord , neither will I let Israel go , Exod. 5. 2. But afterwards the Lords Miracles which he wrought , and the Plagues which he inflicted upon the Egyptians , awakened the Conscience of Pharaoh , and he crys out unto Moses and Aaron , I have sinned , the Lord is Righteous , and I and my People are wicked , Exod. 9. 27. He speaks this Language unto Moses , because Conscience had before spoken the same Language to him , and had told him of his sin and wickedness , and the Righteousness of that God whom he had exalted himself against .

Conscience did flie in the Face of Belshazzar , though so great a Monarch , when the Hand did write his doom upon the Wall , and put him into such a consternation , * * Sa. Danyel . Life and Reign of Henry 1 pag. 65 , 66. that his countenance was changed , the joynts of his Loins were loosed , and his Knees smote one against another , Dan. 5. 6. After King Henry the First had put out the Eyes of Robert his Eldest Brother , and had lost William his Eldest and onely Son in a Storm at Sea , this sudden clap of Gods Judgment did make his Conscience shrink with terror ; his sleeps were very tumultuous and full of Affrightments , wherein he would often rise , and take his Sword , and be in Act as if he defended himself against assaults of his Person : And the Historian says , the King was never seen to Laugh afterwards . Sir Walter Rawleigh Observes , how the Consciences of Kings have been startled when Death has been within view , and have forced them to do what before they refused , and then adds these words , (*) (*) Hist. of the World , lib. 5. c. 6. Sect. 12. pag. 669. O eloquent , just , and mighty Death ! whom none could advise , thou hast perswaded ; what none hath dared , thou hast done ; and whom all the World hath flattered , thou onely hast cast out of the World and despised : thou hast drawn together all the far-stretched greatness ; all the Pride , Cruelty , and Ambition of Man , and cover'd it over with these two narrow words , Hic jacet , here it all lies buried . Conscience respects not the Persons of Princes , but will flie in the Face of the proudest of them when God does give it a Commission .

3. Conscience is not to be escaped ; we can no more flie from Conscience than we can run away from our selves . When the Lord gives this Officer a Command and Power to speak , we are forced to hear it : as David speaks concerning God himself , Whither shall I go from thy Spirit ? Whither shall I flee from thy presence ? If I ascend into Heaven , thou art there ; if I make my Bed in Hell , behold , thou art there ; if I take the wings of the Morning and fly to the uttermost parts of the Sea , thy Hand will reach me ; if I say the darkness shall cover me , the Night shall be light about me , Psal. 139. 7-11 . So truly these words may in part be applyed unto Conscience . Whither shall we go from our own Spirits ? whither shall we flee from the presence of our Consciences ? 'T will go after us to Heaven , 't will follow us down to Hell ; if we travel into the remotest Regions , we cannot shake off Conscience , but 't will be our Companion and Observer . No darkness can hide any thing from its view , but the Night shineth as the Day , the darkness and the light are both alike to it . Hieroclus upon Pythagoras calls Conscience 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Keeper most intimate and unavoidable . Nec fugere nec fugare potes , You can neither fly from it , nor cause it to fly from you .

Very Devout is that Meditation of Bernard . (q) (q) Peccata mea celare non possum quoniam quocunque vado conscientia mea mecum est , secum portans quid in eâ posui , sive bonum sive malum : Servat vivo , restituet defuncto depositum quod servandum accepit . Si malè facio adest illa , si autem bene facere videor & inde extollor , adest illa : adest vivo , sequitur mortuum ; ubique mihi gloria vel confusio inseparabilis pro qualitate depositi . Sic sic in domo propriâ , à propriâ familiâ , habeo accusatores , testes , judices & tortores . Bernard . Meditat. devot . cap. 13. pag. ( mihi ) 1060. My sins I am not able to conceal , because where ever I go my Conscience is continually with me , and carries with it what I have put in it , whether it be good or evil . It keeps for me living , it will restore to me dying , what I have delivered to be kept by it . If I do evil , Conscience is present ; if I seem to do good , and am lifted up with Pride , Conscience is present . It accompanies me all my Life long ; 't will follow me after Death , and will be my inseparable either Glory or Confusion , according to the Quality of what it has Observed in me . Thus , thus in my own House , in my own Soul , I have Accusers , Witnesses , Judges , Tormentors , if I dare to give way unto Iniquity .

4. Though Conscience may seem to be quite banished , and for the present does no more its Office , than if there were no such thing , yet this Exiled and Banished thing will at last return ; or to speak more properly , this Conscience , that was imagined to be in a dead sleep , or altogether careless , will shew that it has been too much present with the guilty all along . These six particulars are here to be Observed .

1. Some great Affliction may awaken Conscience . When the Widow with whom Elijah sojourned , her Son fell sick , and his sickness was so sore , that there was no breath left in him , her Conscience was exceedingly startled , and she said to Elijah , What have I to do with thee , O thou Man of God , art thou come unto me to call my sin to remembrance , and to slay my Son ? 1 Kings 17. 17 , 18. The Locusts which were so very grievous that came over all the Land of Egypt , extorted a Confession from Pharaoh's Conscience , though his Heart was before hardned : He called for Moses and Aaron in haste , and said , I have sinned against the Lord and against you ; now therefore forgive , I pray thee , my sin this once , and intreat the Lord your God , that he may take away from me this Death onely , Exod. 10. 16 , 17. How does Affliction give new Eyes , and make sin appear in other colours than before it seemed to have ! When the Body of a sinner is first struck with a Disease , and the mind apprehends this Sickness may prove deadly , and that now being Arrested , the sinner must quickly appear before the Judgment-seat . Ohthen , what a commotion is there in the Soul , and how fierce and clamourous is the Conscience which before was deeply silent !

2. Conscience may awake after a fall into some scandalous sin . When the long covered Hypocrisie is detected , and the sly sinner which waxed worse and worse , and yet was secure , at length does commit some sin that the World crys shame on : Oh then Conscience may joyn in with the Worlds clamors , (r) (r) Non aurem solam percutit iracundia criminantis , verùm etiam conscientiam mordet veritas criminis . August . l. 3. contra lit . Petilian . Tom. 7. and tell him that now his sin has found him out , and that Heaven has revealed his iniquity , and that because he has despised God , he has been suffered to do that which has made himself to be lightly esteemed .

3. Conscience may awake at the hearing of a powerful Sermon . The messengers of the Lord are commanded to lift up their Voices like a Trumpet , and the design is to startle Conscience , and that sinners may be made sensible of and to know their Transgressions , Isaiah 58. 1. God speaks thus to the Prophet Ezekiel , chap. 6. 11. Smite with thine hand , and stamp with thy foot , and say , Alas ! for all the evil abominations of the House of Israel . These gestures , this earnestness and crying out of abominations , is used to affect the Hearts which before were stupid . And truly the Word of God has oftentimes taken impression , even upon those whose Souls were more than ordinarily senseless . The Apostles hearers were mockers , and yet the Word being set home they were prickt at the Heart , ( and said , ) Men and Brethren what shall we do ? Act. 2. 37. Now when the Word does awaken the Conscience there is more ground to hope that God has a design to work a saving change , and that the troubles of Spirit are but as it were the pangs which fore-run the new Birth .

4. Conscience may awake when Death is within view . I grant indeed that 't is too common for the ungodly to dy stupid , and that there may be no bands in their death , Psal. 73. but yet experience shews that the approach of death does also fill many ungodly ones with horrour and amazement . What made Balaam to cry out , let me dye the death of the righteous , and let my last end be like his ? Num. 23. 10. Surely he had pre-apprehensions how terrible a thing 't is for the ungodly to dye . When nature is almost spent and the earthly Tabernacle is tottering and falling to the ground ; when Physicians are at a losse , and friends stand by weeping , and 't is whispered in the room , Alas he cannot live many hours to an end . Ah then Conscience may wake in terrible fright and the sinner may be confounded , and as death comes with its sting , so it may prove indeed the King of terrours .

5. To be sure at judgment Conscience will be awaked thoroughly , though sinners possibly may look death , yet they cannot look the Judge in the face without being daunted . He will strike terrour into the Hearts of those sinners that were most obstinate and unbelieving . We read that at the great day , the Books will be opened , Rev. 20. 12. The Book of Scripture will be opened , for by that every one must be judged . The Word that I have spoken , sayes Christ , the same shall judge at the last day . The book of Conscience will also be opened , and what things are found written there , will be taken notice of , and must be answered for . No Conscience at that day can be stupid . The Heavens passing away with a great noise , and the Elements melting with fervent heat , and the Earth and the works therein being all in a flame : every unjustified and unsanctified sinners Heart will smite him ; and as the Judge will condemn him , so he will be condemned by his own Conscience . Chrysostome (s) (s) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chrys. in Epist. ad Rom. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . advises every one to look into his own Conscience presently , and to be strict in self-searching that he may not be condemned with the world , for 't is a dreadful Tribunal which all must appear before , and the trial of every one will be thorow , and impartial .

6. Conscience will be with the ungodly in Hell to all Eternity . Could we go down indeed to the gates of Hell , and have some discourse with the damned there , and ask them concerning their Consciences , they would answer that a great part of Hell lyes there , and that they feel within them a Worm continually gnawing , and which will never dye : they would answer , that their Consciences now cannot be silenced , that there is no respite from their clamours , that they are continually upbraiding them with their madnesse in sinning ; and their more than madness in refusing to turn to God , and to come to Christ for Life and for Salvation . Barnard has a very useful passage . (t) (t) Optimum est tunc sentiri vermem conscientiae cùm possit etiam suffocari : itaque mordeat nunc ut moriatur , & paulatim desinat mordere . Mordendo rodat interim putredinem , & rodendo consumat , ut ipse quoque pariter Consumatur , nec foveri incipiat in immortalitatem . Vermis inquit eorum non morietur , & ignis eonum non extinguetur . Bernard . de Conversione ad Clericos , cap. 6. pag. 845. 'T is best of all says he , that Worm of Conscience should be felt presently while 't is possible to destroy this Worm . Let it bite now that it may dye , and by degrees give over biting at all . Let it feed upon and eat away corruption , that it self also may at length be consumed ; for 't is sad to cherish this worm against hereafter , for then the worm will never dye , and the Fire will never be quenched .

I have finished that first particular , which was to prove that there is a Conscience in Man . In the second place I am to tell you what this Conscience is . And first I shall speak of the Name . And secondly , of the thing it self .

1. I shall speak of the Name . Conscience ( in Latin Conscientia , into which the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which the Holy Ghost uses in the original , is very well translated ) is so called for several reasons .

1. 'T is called Conscience , because 't is Cordis scientia (u) (u) Conscientia est cordis scientia , cor enim & se novit , & multa alia ; cùm se novit appellatur , Conscientia ; cùm praeter se alia , nominatur Scientia . Bernard . de Interior . dom . cap. 22. the knowledge of the Heart . The Heart of Man is capable of knowing it self and other things ; when it understands other things this is science , but when it reflects upon it self this is Conscience . And indeed the Heart is in a special manner observed , both by Conscience , and by the Lord himself . Conscience if it be rightly informed , will not be contented with a Conversation which Men look upon as blamelesse ; unlesse the Heart be upright and pure . (*) (*) Nam scelus intra se tacitum qui cogitat ullum , Facti crimen habet — Juv. If a man harbour malice in his breast , Conscience will charge him with Murther . If he look upon a Woman to lust after her , it will call him before God , Adulterer . If he abound never so much in profession , and external performances , yet if when he honours God with his lips , his Heart be removed far from him ; Conscience will say he is a meer Hypocrite .

2. 'T is called Conscience because it is concludens scientia , a concluding knowledge , which is gathered from some premises that went before . Conscience therefore is styled by some a practical Syllogism , in which the major or first proposition is the Word of God , the minor or second proposition is from a reflecting on our selves , whether we have done according unto or against the Word of God . And the conclusion , is a passing sentence upon our selves , according to the same Word . The Scripture says , To be carnally minded is death ; and the Conscience of a sinner , adds , but I am carnally minded , and I savour nothing else but what is carnal , and therefore I am a Childe of Death . And again thus , He that loves the World , the Love of the Father is not in him ; but sayes the Conscience of a worlding , I love the World , am greedy after it , and desire nothing comparable to it , therefore I neither Love the Father , nor have an interest in his Love . On the other hand , the Scripture affirms , He that receives Christ is the Son of God , but sayes the Believers Conscience . I am willing to receive Christ , to rule me , and to save me ; therefore I am the childe of God . And again ; those are blessed that Hunger and Thirst after Righteousness ; but sayes the Believers Conscience , I Hunger and Thirst after Righteousness , I desire to be made truly Holy , to be sanctified throughout in Body , Soul , and Spirit , therefore I am in a blessed State .

3. 'T is called Conscience , because it is cum alio scientia , a knowledge together with some other . Conscience supposes that we are known to some other , as well as to our selves , and this is the best reason why 't is called Conscience . But you will ask me who does know us as well as our selves ?

1. The all-seeing God does know us perfectly . (x) (x) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quia sciamus cum legislatore Deo ; ejus lege insinuante se animis nostris , & his idem testantibus . Vossius , de Orig. & prog. Idol . l. 3. c. 42. The Apostle tells us that there is not any Creature that is not manifest in his sight , but all things are naked and opened unto the eyes of him , with whom we have to do . Heb. 4. 13. The Psalmist speaks to the same purpose , Psal. 94. 8 , 9 , 10. Vnderstand , O ye brutish among the People , and ye Fools when will ye be wise ? He that planted the Ear shall He not Hear ? He that formed the Eye , shall He not See ? He that Teacheth man Knowlege , shall not He Know ? Questionless His Eyes run too and fro , beholding the Evil and the Good . And indeed if there were not a God who knows us as well , nay , better than we do our selves ; we should not regard our own being privy to our wickednesse ; there is so much Self-Love , that we should not stand in awe of our own knowledge : but when we consider that the Lord also knows us , this causes Grief , and Fear , and Trouble when we do Evil.

2. Our Lord Jesus who is ready to judge the quick and dead , does also know our works . In all those Epistles which he sends to the seven Churches of Asia , he sayes , I know thy works . 'T is expresly said , that Jesus knew all men , and needed not that any should testifie of Man , for he knew what was in Man . John 2. 24. 25. He understands the very secrets of the Heart , as well as what appears in the practice : and our Lord being to give every one his final doom , and to passe that sentence which can never be repealed , surely his knowledge should damp the fiercest Temptations , and make us diligent that we may be found of him in peace , without spot and blamelesse .

3. The Elect Angels are witnesses of more than we are aware of . Upon this score it is that the Apostle in his charge to Timothy , mentions the Angels , as well as God and Christ . 1 Tim. 5. 21. I charge thee before God , and the Lord Jesus Christ , and the Elect Angels that thou observe these things . Sayes Calvin , (y) (y) Angelos Christo adjungit , non tanquam Judices sed tanquam futuros testes negligentiae aut temeritatis , ambitionis aut malae fidei , adsunt enim spectatores propter injunctam sibi ecclesiae curam . Calvin . he adjoyns the Angels to Christ , not as if they were to be Judges , but because they are witnesses of our miscarriages . The work of the Angels lies very much here in the Church Militant , they are Ministring Spirits , sent forth to Minister for them that are Heirs of Salvation ; they rejoyce at the Conversion of a Sinner ; and surely then the sins of men displease them , and they are ready upon Gods command to be the instruments of his revenging justice upon those who dare to Rebel against him .

4. The Devils who are ready to be our Accusers , are also our Observers : They tempt us to sin , and if we yeild to their Temptations , are forward to cry out against us . Satan indeed is a Spirit , and so invisible ; but We are not invisible : he knows where we are , and what we do ; nay , he can give a very shrode ghesse at our very thoughts , and he does accordingly suit his baits and Temptations with marvellous subtlety . And because the Enemy observes us , and if we do wickedly , though secretly , will accuse us before God and take advantage against us to get us more under his power ; therefore it infinitely concerns us to be sober and vigilant against this Adversary , and to resist him , being stedfast in the Faith , who goes about like a Roaring Lion seeking whom he may devour . 1. Pet. 5. 8.

Thus you see the reason of the Name Conscience , it implies that others know us together with our selves . Ah! let us not flatter our selves with hopes of secrecy in sinning . More eyes than we imagine , behold us when we are committing the most concealed abominations . Devils look on , for they egg us to them . Angels look on and are angry . God looks on , who hates Sin with a most perfect hatred . Christ also takes notice , whose wrath is terrible ; for who can appease it ? whose Eyes are as a Flame of Fire , and who has said , I will make all the Churches to know that I am he which Searcheth the Reines and Hearts , and I will render to every Man according to his Deeds , Rev. 2. 23.

2. Thus of the name Conscience , next of the thing it self . And here I shall not trouble you with those debates and disputes in the Schools about Conscience . I shall not take up time in determining those questions , whether Conscience be a distinct faculty in the Soul , from the understanding , or an Act of it ? whether 't is to be restrained to the understanding , or belongs also to the will and affections ? whether it be an habit or no ? These and such like questions will have a small influence unto the bettering of Conscience , and therefore I wave them .

Origen gives this description of Conscience , that (z) (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) (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) (b) Conscienta est judicium hominis de seipso , prout subjicitur judicio Dei . Ames . De Cons. lib. 1. cap. 1. Conscience is a Mans judgment of himself , as he is subject unto the judgement of God . The Lord has given unto Man his Word for his Rule , and the Lord himself will be his judge , now Conscience is perswaded that this judgement is certain , and that an account of our selves and actions must shortly be rendred ; therefore it passes a judgement presently . It meddles not so much with others , only so far as Duty towards them is to be performed ; or we make our selves partakers of their Sins . But Conscience has chiefly to do with our selves ; and truly it tryes and judges concerning both our Estates and Actions , whether we be in an Estate of Nature or of Grace , whether our Actions be Good or Evil.

Others do call Conscience , the Soul of Man recoiling and reflecting upon it self . These Recoyls are Terrible and beat us to the Ground , nay strike us down to the very brink of Hell many times ; when we look back upon our miscarriages , and our Sins are set in order before us , and our eyes are held waking , so that we can neither shut them nor look away . These reflections also are accompanied with great pleasure , when the Lord does work in us both to will and to do that which is good of his own good pleasure , and then shines upon his own workmanship ; so that we know both that God has made us upright , and takes Pleasure in our uprightness . 1 Chron. 29. 17.

But the Definition which I shall give you of Conscience , and at large Explain , is this ; Conscience is a power of the Soul in Man , whereby we understanding the Will of God , are impell'd to comply with it ; and do bear witnesse concerning our selves and actions , and accordingly judge , that is , acquit or condemn our selves . This Definition I shall take into parts that you may the better understand it .

1. Conscience is a Power in the Soul of Man . 'T is a Power or faculty because it produceth acts , and is not got or lost as habits are ; but is inseparable from the Soul , immoveable from the Subject . I will not affirm that Conscience is really distinct from the understanding ; but 't is the understanding it self acting by way of Reflection . The Understanding does Act directly , when it apprehends what is True and False , what is Good and Bad ; Absolutely and without Respect . But it Acts by way of Reflection , when it applyes what it apprehends , and Reflects thus ; Is that which is True and Good embraced , which is so worthy of all Acceptation ? Is that which is Evil and False , Rejected and abhorred ?

This Power call'd Conscience is very notable : the Eyes of the Body indeed , can look every where but inward ; but the Eyes of the Soul can look within as well as abroad . And this looking within is very needful , and of great use ; for till we come to know our selves , we shall know nothing else after a right manner . The Heathen Poet complains , — Nemo in sese tentat descendere , Nemo ; No man does endeavour to descend into himself ; But Conscience taking the Word , which is the candle of Lord , does thus Descend , and makes a Discovery of us to our selves .

2. Conscience implies some knowledge of the Will of God . Knowledge is the Light which Conscience is directed by , and the Will and Law of God is that which binds the Conscience . (c) (c) Distinguitur Conscientia à nudâ veritatis apprehensione , assensum enim aliquem , eumque firmum in sese continet semper . Amesius . De Consc . lib. 1. cap. 1. The Will of God is not onely understood , but also an assent is yeilded to it , and there is a perswasion , that 't is indeed his Will ; Hence 't is that conscience does more peremptorily call for Subjection to it . Were there no Light or Understanding of the Lords will , Conscience could not Act at all . There is a threefold Light which is given for the illumination of Conscience , that Gods Will and Mans Duty may be the better understood : Natural , Moral , Evangelical .

1. The Light of Nature does discover many things , and informs the Conscience of several duties ; though this Light does not tell us one word of Christ in whom ( * ) Perseus . Satyr. 4. we have Righteousness to justifie us , and Strength to perform what God requires ; yet when Men are about to Sin , this Light does oppose many of the works of Darkness ; and so renders them the more inexcusable , when they give way to their iniquities . The Lord is pleased to grant the Light of Nature to them unto whom the Gospel never came , and by a diligent improvment of this one Talent , how many Sins might they avoid , which being committed will make their misery the greater in another world . Conscience was busie in the very Gentiles , and told them that such and such things were forbidden , but the restraints of Conscience were but feeble . (d) (d) — Video meliora proboque Detcriora sequor — Therefore Medea cryes out Though I see and approve what is good , yet I follow and practise what is evil . And Horace complaines , Gens humana ruit per vetitum nefas . Conscience tells mankind that wickedness is forbidden , and yet notwithstanding they rush into it , and are at length ruined by it .

Though Christians who enjoy the Oracles of God , have from thence a fuller understanding of the Lords Will ; yet the Light of Nature is not to be neglected . And those Sins which are against the Light of Nature , as injustice , perjury , whoredome and the like , are carefully to be Eschewed : And such abominations will be the more Abominable if Acted by those who have a further light than that of Nature to instruct them .

2. There is a Light which may be called Moral , whereby Conscience is informed concerning the will of God . This Light shined , as it were , from Mount Sinai when it was on fire , and the Lord was pleased to speak himself the ten Words or Commandments to the People . These Commandments are delivered at large , Exod. 20. and in these he does more fully shew us what is good , and what he does require of us ; and indeed nothing but what is good in it self , good to us , is required ; and hereby our Obligation to Obedience is heightned , when the Authority of the Law-giver , and the profitableness of the Laws go hand in hand together . A great part of the Scripture is but the Commentary which the Holy Spirit himself has made upon the ten Commandments : and truly the Commentary and the Text are of equal Authority , and both alike to be regarded by the Conscience .

That Scripture , Eph. 5. 31. Let all bitterness , and wrath , and anger be put away from you , with all kind of malice , is a Commentary upon that Precept , Thou shalt not kill . And that Scripture , Gal. 3. 5. Mortifie therefore your Members upon the Earth , Fornication , Vncleanness , Inordinate affection , and evil concupiscence , is a Commentary upon that Commandmandment , Thou shalt not commit Adultery . I might instance in the rest , to shew that the Commands of God are exceeding broad , and extend not onely to the whole Conversation , but even to the very thoughts and affections : there is not one Member of our Bodies but is under a Law , to be employed as an Instrument of Righteousness unto Holiness , Rom. 6. 19. There is no power of our Souls but God requires it should be subject to him , and exercised for him . The Law is so pure and Spiritual , that it cannot allow of a wicked thought , of a carnal desire , of a bad intent or design . All this Conscience must be informed of , that it may be the more faithful in charging us to endeavour after an universal Obedience , and conformity of our whole man unto the will of God .

3. There is a Light which may be stiled Evangelical . The Light of the Gospel also serves to enlighten the Conscience ; 't is called by the Apostle , the glorious Gospel of the blessed God , 1 Tim. 1. 11. and from God the Author of it , does flow its Authority , to bind the Conscience to Obey it . The Gospel as it contains Promises exceeding great and precious , so also Precepts which are so suited unto our present state , as that by the power of the special Grace of God which is vouchsafed to us , we are able to Obey . So that though the Law is weak through the Flesh , and we are not able to keep it , and obtain Life by that means ; yet the Gospel does abate of the Laws rigour ; and if we believe in Jesus , and are holy in sincerity , notwithstanding we fall short of absolute perfection ; our Grace being true shall through Christ be accepted and rewarded .

'T is well that Conscience is to be directed by the Light of the Gospel , for the Law (e) (e) Nihil gravius , nihil miserius conscientiâ territâ lege Dei & conspectu peccatorum . Luther . Tom. 4. in Psal. 128. considered in it self , and not in the hand of a Mediator , can discover nothing to the Conscience of a Transgressor , but matter of horror and desperation : For the Law being broken , Life is lost , and the curse is due ; nay , every transgression has power sufficient to lay us under the curse , Gal. 3. 10. Cursed is every one that continueth not in all things which are written in the Book of the Law to do them : and having thundered out the curse , the Law leaves a Man under it , and does not tell him of any Remedy . But now the Gospel commands Repentance , which the Law allows not of , and encourages to Repentance , by assuring us , if we Repent we shall not perish , but our sins shall be blotted out , when the times of refreshing shall come from the presence of the Lord , Acts 3. 19. The Gospel also does command a sinner to come to Christ , to believe in him , 1 John 3. 23. This is his commandment , that we believe on the Name of his Son Jesus Christ . That is , that we receive him as Lord and Saviour , and accept those benefits of pardon , Grace , and Glory which he has purchased , and freely proffers to us . And thus by this command Conscience is obliged to do that as a Duty , which is one of the greatest Priviledges imaginable .

You see what bindes the Conscience , namely , the will of God discovered ; partly , by the Light of Nature , but principally by the Law and Gospel . (f) (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 sibi 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 draw us after God , as well as the Reins of fear to restrain us from sin .

It brings Mercies to remembrance , all which ( and oh how great is the Number of them ! ) are as so many Obligations to Obedience , and withal assures us that God is such a Master , that if we follow him fully , we shall not want renewed and multiplied encouragements in his Service . What Nathan spake unto David after his sin , Conscience does speak after the same manner before , to keep us within the bounds of our Duty . God has delivered , he has loaded thee with benefits , and if these are too little , he is willing to give more ; and therefore leave him not , but cleave unto him .

All these ways does Conscience take to move us to do the will of God ; and indeed especially at some times its impulses are very vehement and strong ; it fills its mouth with Arguments , and evidently lays before us the unreasonableness and danger of sin , and uses a rest less importunity to disswade us from it ; and if Conscience , notwithstanding all this , be stifled , hereby we shall vastly increase our guilt , and our sinning will become by far the greater provocation .

4. As 't is the Office of Conscience to impell us to comply with the will of God , so also to bear Witness concerning our selves and Actions . As it tells us what we should do , so what we do it exactly observes . 'T is very evident from Scripture , that this witness-bearing is a main part of the work of Conscience , Rom. 9. 1. I say the truth in Christ , I lye not , my Conscience also bearing me witness in the Holy Ghost . So 2 Cor. 1. 12. the Apostle speaks of the testimony of his Conscience , that in simplicity and godly sincerity he had had his conversation in the World . Conscience is such a witness as is more than a thousand other witnesses , for 't is privy to all we do ; it will many times cry out against us when others flatter us . (g) (g) Magna vis est Conscientiae Judicis , & magna in utramque partem ; ut neque timeant qui nihil commiserint ; & poenam semper ante oculos versari putent qui peccârint . Cicero , Orat. pro T. An. Milone , pag. 553. And if it testifies good concerning us , it will not be controuled by mens censures , nor by Afflictions , which are seeming tokens of Gods Anger . Job's burthen was very heavy , his griefs and calamities were more weighty than the Sand , so that his words were swallowed up . His Friends charge him with Hypocrisie , and yet Conscience witnessing for him does prevail , Job 27. 5. Till I dye I will not remove my integrity from me , and his Heart winessing to his Righteousnesse and sincerity he goes higher , Job . 16 , 12. Also now behold my witness is in Heaven , and my Record is on High . Three things are implied in this witnessing of Conscience .

1. A recollection of what we have done . It has a notable faculty in running back upon the footsteps which we have taken . (h) (h) Cambdens Remains , pag. 26. The old English word for Conscience was In-wit , because it knows whatever is within us , whatever is done by us . Those which we read of , Jer. 8. 6. who when God hearkned and heard , did not speak aright , did not say What have we done ? 't is a sign their Hearts were hardned , and their Consciences for the present cast into a dead sleep . But here I must say that Conscience , though asleep is like Noah , who knew what his younger Son had done to him , and how he had looked upon his nakednesse when he was asleep . Conscience when it wakes will understand all that was done before ; and the sooner it begins to reflect , the better will it discharge its duty .

2. This witnessing of Conscience implies a comparing of what we have done with that rule which God has prescribed us . What was feigned concerning Janus that ancient King of Italy , that he had two faces , may truly be affirmed concerning Conscience ; with one face it looks forward towards the Word which is the rule of Righteousness , and with the other it looks backwards towards our selves , and then inquires whether there be that purity and uprightness of Heart , and that living soberly , righteously , and godly , which the Word does so expresly call for .

3. The witnessing of Conscience implies its bringing in evidence pro or con , for or against us , according as we have , or have not taken heed to that rule , which whosoever walks according to , Peace and Mercy shall be upon them , Gal. 6. 16. The witnesse of Conscience is an accusation upon doing Evil , but an apology upon doing well .

1. This witnesse of Conscience is an accusation upon doing Evil. Conscience does charge the soul with guilt and this is a very heavy charge , where sinners are not without , or past feeling . The Conscience of David when Nathan came to him , presently seconded Nathan . The Prophet accused him , Thou art the Man , his Conscience also sides with the Prophet , and he accuses himself : I have sinned against the Lord , 2 Sam. 12. 13. An accusing Conscience made David so sensible of his need of mercy , and so earnest that he might obtain it ; the sight of his sins caused most deep dejection of spirit . The thirty eight psalm is called a Psalm of David to bring to remembrance . His conscience was busie in reflecting and accusing when he wrote it ; and how does he complain , v. 3 ! There is not any rest in my bones because of my sin , for mine iniquities are gone over my head as an heavy burthen , they are too heavy for me , I am troubled , I am bowed down greatly , I go mourning all the day long , v. 4. 6.

There are six things to be observed concerning the accusations of Conscience .

1. Conscience accuses undeniably , it does not charge the sinner upon hear-say , or upon surmise , but upon its own knowledge ; I accuse of nothing , sayes Conscience , but what I saw done with my own eyes , and when I saw it I wrote it down , with all the aggravating circumstances of it in my own Book of remembrance , and here you may find it registred . You may as well deny that you see at all , when you see most plainly , as deny Consciences accusing testimony . We find therefore in Scripture , that when Conscience has brought to remembrance sins committed a great while before , its testimony even then could not be denyed . Josephs Brethren many years after their cruelty towards their Brother , cry out We are Verily guilty : Conscience accused , and they could not deny it . Job's Conscience told him of the sins of his youth , when he was grown up to riper years , and he acknowledges them , Job . 13. 26. For thou writest bitter things against me , and makest me to possesse the iniquities of my Youth .

2. Conscience accuses boldly , as 't is said of Death , that it comes as easily to the Princes Palace , as the Beggars Cottage ; so it may be affirmed concerning conscience , 't will come and speak as plainly to the highest , as to the meanest . 'T is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a respecter of persons : Conscience has no more reason to fear the greatest , than the poorest . Can the greatest man punish his Conscience for being plain with him ? He may indeed wound it more and more , but this will in the end onely increase his own smart and anguish . Prophets and Ministers have not accesse unto some , nor an opportunity to tell them of their misdoings , and if they have , and do discharge their duty , they may suffer for it . John the Baptist was sent to Prison for reproving Herod , and afterwards his life was taken away : But though Herod was no more troubled and rebuked by John , yet his own Conscience does fearlesly and impartially deal with him , and therefore when he heard of the fame of Jesus , he cries out John is risen from the Dead ; which shews that his Conscience flew in his face about him .

3. Conscience accuses of high matters , of such crimes the least of which deserves damnation . There is nothing which Conscience does accuse of but sin , and sin is the Transgression of a Law , and that Law is the Law of God , and this God is an infinite Majesty , and therefore sin does merit an infinite punishment . Though Papists call some sins venial , and make but light of them ; yet a serious Conscience looks upon every sin as justly deserving Eternal condemnation : the Apostle speaks indefinitely concerning sin , without excepting any . The Wages of Sin is Death , Rom. 6. ult. and by Death he means Eternal Death , for 't is opposed unto the gift of God , which is Eternal Life by Jesus Christ our Lord . Among Men there are indeed some petty faults , which a Malefactor is not so afraid when accused of ; but how pale does he look , when Felony , or Murther , or Treason is laid to his charge , alas the Gallows , the Gibbet , Hanging , Drawing , Quartering ; he now fears . Conscience brings in an indictement against the sinner for nothing but what is damnable , for every sin against the great God , is so ; in its own Nature . And if every sin makes the Soul liable to the vengeance of Eternal fire , how may the sinner be amazed when all his iniquities are set in order before him !

4. Conscience accuses a man to himself . Luther tells us concerning a certain Cardinal that was wont to say . Conscientia est mala bestia quae facit hominem stare contra seipsum . Conscience is an evil Beast , for it makes a man to stand against himself . When Conscience is our accuser , our accuser is within us , and we can go no where without this accuser . A man by this means becomes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a self-punisher . These self accusations do break a mans spirit , they imbitter all Temporal comforts , and Oh! how bitter then do they make affliction ?

5. Conscience in its accusations lets us understand , that God understands better then it self what it layes to our charge . The Apostle tells us , that God is greater than our Hearts , and knows all things , 1 John 3 20. This Text plainly informs us that God knows by us more than we know . Many sins slip out of Our memories , but none out of Gods . Hos. 7. 2. They consider not in their Hearts that I remember all their wickedness , now their own doings have beset them round , they are all before my face . When Conscience is awakened , and we are beset round with our own doings , this causes the perplexity , that they are all before Gods face , he remembers all , though we are not able to number half of them . Moses cryes out , We are consumed by thine anger , by thy wrath are we troubled , Thou hast set our inquities before thee , our secret sins in the light of thy Countenance , Psal. 90. 7. 8.

6. Conscience is many times incessant , and not to be silenced in its accusations . Augustine (h) (h) Qui malas habent uxores domus suas intrare nolunt , ad forum exeunt & gaudent ; coepit hora esse quâ intraturi sunt ad domum suam & contristantur . Intraturi sunt ad taedia , ad murmura , ad amaritudines , ad eversiones . Si ergo miseri sunt , qui cùm redeunt ad parietes suos timent ; quantò miseriores , qui ad conscientiam redire nolunt , ne litibus peccatorum evertantur ? Vt possis libens redire ad cor tuum , illud munda . Aufer cupiditatem , sordes ; aufer labem avaritiae , malas cogitationes , odia , non dico adversus amicum , sed etiam adversus inimicum ; aufer ista omnia Intra cor tuum ; & gaudebis Aug. in . Enarrat . in Psal. 33. pag. ( mihi ) 237 , 238. compares a clamorous Conscience to a brawling Woman , whose Tongue being set on fire of Hell , never lies still but is continually shooting forth bitter words . Now Solomon tells us , 'T is better to dwell in the corner of a house top than with such a Woman in a wide house , Prov. 25. 24. nay , 'T is better to dwell in the Wilderness than with a contentious and angry Woman , Prov. 21. 19. But how much more intolerable are the reproaches of an enraged Conscience ! Flashes of Hell fire do issue as it were out of the mouth of it , it is continually bringing guilt unto remembrance , and speaking of those Flames unto which this guilt does render the Soul that sins , obnoxious and liable .

Thus the witness of Conscience is an accusation upon doing evil , and such an accusation as may very much be dreaded .

2. The witnesse of Conscience is an Apology upon doing well . It will bear witnesse for those that are sincere , when they walk before God in Truth and with a perfect Heart . It must indeed be granted that in many things all ( even the very best ) do offend , Jam. 3. 2. But conscience takes notice of the bent and desire of the Soul to please the Lord , and how burthensome and bewailed infirmities are . Conscience will excuse and defend if there be a will to do good , though evil at the same time be present ; as it was with the Apostle himself . Rom. 7. 21. Conscience having looked into the Gospel , understands , that God does not deal with Believers , according to the terms of the Covenant of Works , which had a promise of Life only upon condition of perfect obedience , but Death was threatned upon the least transgression . No , no , they are not now under the Law , but under Grace , and in the new Covenant , sincerity is accounted and accepted as our perfection before God , through Christ Jesus . Now Consciences excusing or defending is of great force and weight . 'T is not to be checkt by the reproaches of men , nor by the accuser of the Brethren .

1. Conscience excusing us is not to be checkt by the reproaches of Men. How ( eager as I hinted before ) were Jobs friends in their censures and accusations ? They thought his Religion was but a meer shew , and that he had used the Form of Godliness onely as a cover for his wickedness and injustice . Heark how he speaks to them , Job 19. 2 , 3. How long will ye vex my Soul , and break me in pieces with words ? these ten times have ye reproached me , you are not ashamed that you make your selves strange unto me ; and yet notwithstanding all , as long as his Conscience did clear him , his confidence is not shaken ; and he says , the Righteous ( surely including himself ) shall hold on his way , and he that hath clean hands shall wax stronger and stronger , Job 17. 9.

2. Consciences excusing us , is not to be checkt by Satan the Accuser of the Brethren . As Job's Friends did censure him , so Satan accused him of Mercenariness and selfishness in his Religion : Doth Job fear God for nought ? But put forth thy hand now , and touch what he hath , and he will curse thee to thy Face . These were the words of Satan , Job 1. 9. 11. But instead of this , when all was taken away , Job blesses the Lord ; nay , when his Bone and Flesh were touched , he says , Shall we receive good at the hand of God , and shall we not receive evil ? Job 2. 10. Job's sincerity is proved , and approved , is evident to himself ; and Satan , who 't is likely enough was busie to disturb him , is demonstrated to be a Lyar.

As the Devil does hide the faults of the profane and secure from their eyes , so he is continually objecting to the sincere their failings and imperfections : by his good will he would have us see no sin at all , or nothing else but sin ; and from the remainders of Corruption , he is bold to call the Saints Hypocrites , though these remainders are never so much their burthen . But if Conscience does give testimony , that they delight in the Law of God after the inward Man , and that the evil in themselves , they hate , and desire to be delivered from the Body of sin and Death : Notwithstanding Satan's slanders , they give thanks to God because there is now no condemnation to them , being in Christ Jesus , Rom. 7. latter end , compared with Rom. 8. the beginning . So much for this Office of Conscience , which is bearing witness , both by way of Accusing and Excusing .

5. It follows in the Definition , that 't is the Office of Conscience to Judge , that is , to acquit , or to condemn us . Judging lies in these two things , in absolving and condemning . The Judge , if Righteous , does acquit the Innocent , does condemn the guilty . Now , condemning and not condemning , or absolving , are both ascribed unto Conscience , by the Apostle , 1 John 3. 20 , 21. For if our heart condemn us , God is greater than our heart , and knoweth all things ; beloved , if our hearts condemn us not , then have we confidence towards God . There is a kind of a Tribunal erected in the Soul of Man , and after Conscience has brought in Evidence , and Acted the part of a Witness , then it Acts the part of a Judge , and passes Sentence , which is two-fold : A Sentence of Absolution , a Sentence of Condemnation .

1. Conscience as a Judge passes a Sentence of Absolution ; and , if being rightly informed , Conscience grounds its Sentence upon Scripture ; we may conclude that what it looses on Earth is loosed in Heaven . When Conscience does declare to the true believer , that he is justified by his Faith , and has Peace with God through our Lord Jesus Christ ; it says no more than what God himself has plainly spoken , Rom. 5. 1. When it declares unto humbled and penitent Souls , who are humbled because they have sinned and perverted that which is right , and see that it has not profited them ; and who also confess , and are willing to forsake their Iniquities : when it declares unto such , that Mercy and abundant Pardon belongs to them ; truly there is plain and sufficient warrant from Scripture for this Declaration . To be absolved in the Court of Conscience is matter of great consolation , and if Conscience draw its conclusions from Scripture-premises , it may be called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , strong consolation , such as has a firm basis and Foundation .

When Conscience does absolve , much is contained in this Sentence ; it pronounces us free from punishment , and also sentences a reward unto us ; it shuts Hell , and opens Heaven : for a reward , and the greatest that can be conceived , ( nay , how great cannot be at present conceived ) is surely though freely promised unto them that are sincere Believers . 'T is indeed a reward of Grace , not of Debt ; but because of Grace , therefore the more sure , Rom. 4. 16. Therefore it is of Faith that it might be by Grace , to the end the promise might be sure to all the Seed . Conscience in Judging does Act as Gods Vice-gerent : He himself will Judge at last as it ( if it have light and purity ) does Judge at present . And those who are now acquitted in the Court of Conscience , shall be also absolved at the great Tribunal . The Apostle having said , We have known and believed the Love that God hath to us , presently speaks concerning boldness in the day of Judgment , 1 John 4. 16 , 17.

2. Conscience , as a Judge , passes a Sentence of Condemnation , (i) (i) Exemplo quodcunque malo committitur ipsi , Displicet authori : prima est haec ultio quod se , Judicè , ne mo nocens absolvitur . Juvenal . Satyr. 13. and this Sentence is passed upon the Impenitent , the Hypocrites , and the Unbelievers ; and because the Scripture does condemn these , we may truly say , that what Conscience binds on Earth is bound in Heaven . I grant indeed , that if Conscience should pass Sentence according to the Law of works , every Child of Adam ( the Holy Child Jesus excepted ) would be condemned . Hark what that Man after Gods own heart said , Psal. 130. 3. If thou Lord shouldst mark Iniquity , O Lord , who shall stand ? And Psal. 143. 2. Enter not into Judgment with thy Servant , for in thy sight shall no man living be justified . His Conscience saw so much ( and God saw a great deal more ) of sin , that in strictness of Law and Justice it told him he was a condemned Man . But by the Law of Grace they who turn from sin , and believe in Christ , are acquitted . But as for those who will not come to Christ that they may have Life , but preferr their fleshly and worldly Lusts , and those things wherewith these lusts are gratified , before the Lord of Life and Glory ; as they are condemned by the Law of Works , so likewise by the Law of Grace : Conscience therefore doing its Office , passes a dreadful Sentence upon them , and tells them , that the wrath of God abides on them , John 3. ult.

But here 't will be needful to note a difference between Consciences condemning a sinner now , and the Lords condemning him hereafter : that Sentence which Christ will pronounce at the last day , will be peremptory , unalterable ; therefore that Judgment is called Eternal Judgment , Heb. 6. 2. There is no appeal from that Tribunal , no reversing of the Sentence ; but those that are then condemned , Go they must , and that immediately into everlasting punishment ; as the Righteous , on the other hand , into Life Eternal , Mat. 25. ult. But when Conscience does at present condemn a sinner , it does not preclude and shut up the door of hope against him ; its Sentence of condemnation is but conditional , in case of continuance and obstinacy in sin . But if the unbeliever will believe in Jesus , and the impenitent will mourn for their Iniquities , and turn from them to God , then they shall no longer be under condemnation ; but as sin hath Reigned unto Death , so shall Grace Reign through Righteousness unto eternal Life by Jesus Christ our Lord , Rom. 5. 21.

I have told you how the Office of Conscience is to Judge , that is , to acquit or condemn . Now , there are four things that come under this Judgment of Conscience . Our Actions , our Communication , our Thoughts and Affections , our Estate to God-ward .

1. Conscience judges of our Actions and Conversation ; and if our Conversation be such as becomes the Gospel , if we shine as lights in the midst of a crooked and perverse Generation , then it says , Well done . But if we profess to know God , and in Works deny him , being abominable and disobedient , and to every good work Reprobate ; Conscience condemns such doings , and says many times in plain terms , that our profession is but meer Mockery .

2. Conscience judges of our Communication ; though words are commonly called wind , yet Conscience does not make light of them . It does approve of Holy and Edifying Discourse ; when out of the abundance of the Word of God in the heart , the mouth speaketh that which is good , and which may administer grace unto the hearers . For when they that feared the Lord spake often one to another , the Lord hearkned and heard it ; and a Book of remembrance was written before him for them that feared the Lord , and that thought upon his Name , Mal. 3. 16. But Conscience does condemn corrupt communication , especially where the Tongue shews it self an unruly evil full of deadly poyson , by that filthy talking , lying , swearing , cursing , backbiting , which proceed out of the mouth . And it does not stick to say , The Tongue being not bridled , all Religion is but vain , James 1. 27.

3. Conscience judges of our Thoughts and Affections ; these as they ought to be agreeable to Rule , so they come under censure . The Law is so large , that it reaches to our very Thoughts . The wicked man is to forsake his thoughts as well as ways , else he cannot be a sincere Convert , nor obtain Mercy , Isa. 55. 7. Conscience here is very prying , because these internal Acts , these thoughts , and desires , and designs , do very much discover what the heart is . If wicked thoughts , which are all vain and unprofitable , and likewise hurtful , are suffered to lodge in the heart , and are delightful and welcome Guests to it , 't is a sign the heart is unrenewed : but if these thoughts when they arise in the heart , are a burthen , are conflicted with , and help is implored against them , that God himself would shew his power , and bring them into Captivity ; this speaks the heart sanctified . If there be a will and desire in the heart to sin , though want of Opportunity , or fear of Disgrace hinder the Act , Conscience will condemn this as a transgression of the Law , which does require inward Rectitude , as well as outward Righteousness . And on the other hand , if there be a sincere desire and purpose to obey the Lord , Conscience judges this to be Obedience , because God is pleased to account it so . Abraham is said by Faith to have Offered up his Son Isaac ; nay , 't is twice said , that he Offered him up , Heb. 11. 17. when he onely had a purpose to have done it .

4. Conscience does judge concerning our State to God-wàrd ; Whether we are or are not reconciled to him . If we Live and walk after the Flesh , if our main care is to provide for the Flesh , and we account it our greatest happiness to fulfill the lusts of it , and we are resolved to please our Flesh , though God be never so much Angred ; truly Conscience may then judge our state to be bad . But if we walk not after the Flesh , but after the Spirit , if our hearts are renewed by the Spirit , and in our lives we are led by him , then Conscience may judge us to be in Christ , and that there is therefore no condemnation to us , Rom. 8. 1.

I must here Observe , that Conscience may condemn a particular Act , when the Estate is not condemned . David's carriage towards Vriah was very foul , yet his state was not altered from Grace to Nature : Asa his trusting in an Arm of Flesh , and imprisoning the Prophet that rebuked him , were Acts to be condemned , yet his State was good , and 't is said of him , that his heart was perfect with God all his days , 2 Chron. 15. 17. compared with Chap. 16. 2 , 3. 10. But if the state be bad , all particular Acts must needs be bad also : If the Tree be corrupt , the Fruit will be like it ; for though Conscience may approve of some thing done by a man in a Natural state , as being good for the Matter of it , yet if it Judge aright , it must condemn it as evil , in regard of the Manner .

Thus have I at large explained the Definition which I gave of Conscience , That it is a Power of the Soul in Man , whereby we understanding the will of God , are impelled to comply with it , and do bear witness concerning our selves and Actions , and accordingly Judge , that is , acquit or condemn our selves .

In the third place , I am to assign the Reasons why the Lord has given unto Man a Conscience . The Reasons are three .

1. Conscience is given unto Man that it may be a remembrancer , to put him in mind of God . To remember God is mans great Duty , he cannot begin too soon to do this ; therefore , says Solomon , Remember now thy Creator in the days of thy Youth , Eccles. 12. 1. and after we have begun , we must hold on ; for there can never be any good reason why the Lord should be forgotten . How many Millions of things are there which are appointed to put us in mind of God ? The invisible things of him from the Creation of the World are clearly seen , being understood by the things that are made , even his eternal Power and God-head , Rom. 1. 20. The Sun , the Moon , and all those thousands of shining Stars that our Eyes behold in the Firmament ; the Fowls that fly in the Air , the Beasts of the Earth , the great Sea , and the Creatures that pass through the paths of it ; the Trees , the Plants and Flowers that grow in the Field ; are all as so many remembrancers to bring God to the thoughts of the Children of Men ; so that they are without excuse if they forget him .

But besides all these , there is a Monitor within , something in their own Breasts , and that 's Conscience , which will be telling them of God , which will be telling them of his Power and Presence ; and that which Conscience does inferr from hence , is this ; Let all the Earth fear the Lord , let all the Inhabitants of the World stand it awe of him , Psal. 33. 8. Conscience does Comment upon the Creatures ; How glorious is that God who made all these ! and he that made can also destroy : and therefore his Anger is to be dreaded . He Rules and Governs the World ; He forms the Light , and create● Darkness ; he makes Peace , and creates Evil ; and therefore surely 't is wisdom to please him , and the height of madness to provoke him .

2. Conscience is given to Man , that it may put him in mind of his own great Interest and concern , which is to secure his Soul , and to provide for Eternity . 'T is not without reason that the Natural Man is called flesh in Scripture , Gen. 6. 3. The flesh does so prevail against the Soul , as to take up his whole time and care . His great enquiries are , What shall I eat ? what shall I drink ? and wherewithall shall I be cloathed ? Mat. 6. 31. And thus he would live , as if he had no Soul to save or lose , if Conscience did not put him in mind of that precious Jewel which he is intrusted with , and bring to his remembrance that of our Lord Jesus , Mat. 16. 26. What is a Man profited , if he shall gain the whole World , and lose his own Soul ? Or what shall a Man give in exchange for his Soul ? Conscience tells us of a Soul which is of greatest value , and which is in greatest danger . It calls a Man a Fool for saying , Soul , take thine ease , eat , drink , and be merry , thou hast Goods laid up for many Years . Sumptuous Fare cannot satisfie the Souls hunger , the most delicious Wines cannot quench the Souls thirst ; nor purple and fine Linnen cover the Souls Nakedness . These things onely gratifie the senses , but some thing that 's higher , and more durable must be lookt after , that may be a proper and sutable good unto the Soul of Man , which is of a Spiritual and Immortal Nature ; and if you ask what that is ? I Answer , the Eternal and All-sufficient God . (k) (k) Magnus es Domine , & laudabilis valde , magna virtus tua , & sapientiae tuae non est numerus . Tu excitas ut laudare te delectet ; quia fecisti nos ad te , & inquietum est cor nostrum donec requiescet in te . Augustin . Confes . l. 1. c. 1.

3. Conscience is given to Man , that it may tell him of his Duty , and urge him to the performance of it . Such is the corruption of Mans Nature , that he hates Instruction , and is apt to cast the Law of God behind his back Psal. 50. 17. but Conscience observes what that Law requires , and sayes 't is Holy , just and good , and therefore does protest against the Transgressing of it . Conscience tells us that God is a better master than sin and Satan ; He rewards his Servants with Life and Joy , but They theirs with Eternal Death and Woe . The Apostle speaks of all men , even the Heathens , that there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; The work of the Law written in their Hearts , Rom. 2. 15. The Consciences of Men are the Tables where the Laws of God are written , and Conscience is continually opening these Tables , and commanding men to read and do their duty . I grant indeed that there is a writing of the Law in the Heart , which is promised in the new Covenant , which all men have not , but is peculiar to Believers , and when this promise is made good to any , not only are their minds enlightned but their hearts changed ; there is a sutablenesse between their renewed wills , and the Laws of God , so that now they are desirous to keep them , as before they were violently bent to break them . But the writing of the Law in the Conscience is commune , and Conscience understands this Law that it may presse obedience to it .

4. Conscience is given to man that it may warn and caution him against the Tempter . It is as it were the Watchman which gives notice of this Enemies approach . Of all the powers of the Soul the Devil does least like this , for it does most withstand him . When Satan promises great matters to those whom he tempts , Conscience sayes that a Lyar is not to be believed . Either he will not give what he promises , or if he does , what he gives had better not be given , because 't is given to the sinners hurt . ' 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the gifts of Enemies are no gifts at all , or worse then none . When Satan pretends to aim never so much at our advantage , or advancement , or delight , Conscience sees the Snake in the Grass , and tells , that the Devil is a Murtherer , and in every temptation is carrying on a murtherous design against us . When Satan comes with the sweet cup of sinful pleasures , Conscience sayes , Drink not , for there is rank poyson in it . When Satan transforms himself into a Friend , and seems to consult our safety , and ease , and gain , Conscience cryes out , Take heed , a Murtherer is neer you , and therefore yield not to him , give him no admission .

5. Conscience is given unto Man that it may give Testimony to the Word of God , and side with it against all carnal reasonings & Affections . Our Lord Jesus had to do with Hearers which were captious , which were still ready to start their frivolous objections against himself , and against his Doctrine , as when he said , if I be lifted up from the Earth , that is Crucified , I will draw all men to me ; they presently object , Christ abideth for ever , and how then can he be lifted up ? Joh. 12. 32. 34. Now he does not answer directly to their objection , but applies himself to their Consciences , and tells them , 't was but a little while that the light was to be with them , and therefore says he , Walk while ye have the Light , lest Darkness come upon you ; for he that walketh in Darkness knoweth not whither he goeth , v. 35. So the Apostle did commend himself to every mans Conscience in the sight of God ; and adds , if our Gospel be hid , 't is hid to them that are lost , 2 Cor. 4. 2 , 3. Conscience is more ready to close with Truth ; the Affections hang off because Truth does thwart them while they remain carnal . The Consciences of the Jewes , many of them , were convinced that Jesus Christ was the true Messiah , but their Hearts were against following of him , for they loved the Praise of men more than the Praise God , Joh. 12. 42 , 43. When a corrupt will sayes concerning a precept , This is an hard saying , 't is too strict : Conscience will confesse , 't is just and good to be obeyed . When a carnal mind phansies absurdities (l) (l) Prodigiosus certe humani ingenii furor , quòd injustitiae potius Deum insimulat , quam ut se coarguat caecitatis . Calv. in Epist. ad Rom. c. 9. v. 14. in the mysteries of the Gospel , and says , how can these things be ? Conscience is modest , and replies , that God is True , and mans understanding is shallow , and therefore man is to believe what God speaks , for certain , though he cannot fully comprehend it .

6. Conscience is given unto man , that this may side with the Lord when he passes Judgment at the great approaching day . This day is called a day of the Revelation of his Righteous judgement , and whatever punishments he does sentence the Sons of Men unto , they will not be able to charge him with the least injustice . Their own Consciences will acknowledge every crime that the Lord then shall lay to their charge ; and when they are thrown down into that Lake which burns with Fire and Brimstone , Conscience will be ready to speak the same language which you read , Rev. 16. 5. 7. Thou art Righteous O Lord , which art , and wast , and shalt be , because thou hast thus judged . Even so Lord God Almighty , True and Righteous are thy judgments . (m) (m) Si reus Conscientiâ suâ premitur silet actacitus expectat suam damnationem , suo jam silentio damnatus . Calv. in Epist. ad Rom. c. 3. v. 19. God will be justified when he speaks , and cleer when he judges : and sinners Consciences will cleer him fully , and will acknowledge that his wayes are equal , but theirs have been unequal . Every mouth will then be stopped and the guilty will have nothing to object against their Judges proceedings .

I come in the last place to the Application .

Vse . 1. Shall be of information : several weighty Truths may be inferred from this Doctrine .

1. If there be a Conscience in Man , learn from hence , that there is a God . There are many arguments to prove this great fundamental Truth : the Creatures would never have had a Being unless God had given a Being to them . (n) (n) If ever there had been altogether nothing , there never could have been any thing . His works do abundantly declare both his Being and his Glory . But if we look into our selves , we shall find this Truth written plain upon our own souls . We are ( as I said before ) so full of self-love , that we should not at all regard our own knowledge of our misdoings , if Conscience were not convinced of the Godhead , whose judgement we cannot possibly escape . The Psalmist indeed tells us that the fool hath said in his Heart there is no God , Psal. 14. 1. but in this he rather speaks what his wishesare , than what he is really perswaded of . For it has been observed concerning those who have been most Atheistical , that Conscience has prickt and terrified them sometimes ; and the dread of God has ( when they have heard it Thunder , or have been in some great calamity , ) returned upon them .

2. If there be a Conscience in Man , learn that God is omniscient . If the Lord did confine himself to Heaven , and there enjoying his own blessednesse did not at all take notice what is done here below , we should sin securely , and not be troubled that we have a Conscience perpetually observing us : But therefore Consciences eye is regarded because God looks on as well as Conscience . Our Hearts know much by us , but God is greater then our Hearts and knowes all things . Can any hide himself in secret places that I shall not see him , saith the Lord ? do not I fill Heaven and Earth , saith the Lord ? surely it concerns us to walk circumspectly and exactly , since there is not any Creature that is not manifest in his sight , but all things are open and naked unto the eyes of that God with whom we have to do , Heb. 4. 13.

3. If there be a Conscience in Man , learn that God is Holy and Righteous . Therefore Conscience speaks so much against sin , and reproaches after the commission of it , because 't is contrary to Gods holy Nature , and his Justice has a sword to be revenged upon the sinner . Secure Transgressors are apt to imagine God altogether such an One as themselves ; but Conscience when it awakes tells them that this imagination is groundless ; that he is Glorious in Holiness , that he is not a God who hath pleasure in wickedness , neither shall evil dwell with him , the foolish shall not stand in his sight , he hateth all the workers of iniquity , Psal. 5. 4 , 5.

4. If there be a Conscience in Man , learn that God is Great and Mighty , and that 't is a fearful thing to fall into his hands . 'T is the consideration of his irresistible strength , and the power of his Anger which puts Conscience into such horrour after the commission of Wickedness . Heark what the Prophet speaks , Nah. 1. 5 , 6. The Mountains quake at him , and the Hills melt , and the Earth is burnt at his presence ; yea the World and all that dwell therein ; who can stand before his indignation ? and who can abide in the fiercenesse of his anger ? his fury is poured out like fire , and the Rocks are thrown down by him . The impressions of this anger must needs be terrible , therefore Conscience causes such perplexity , therefore the wounds of the Spirit are so intolerable , because 't is the hand of a great angry God that makes these wounds .

5. If there be a Conscience in Man , learn that God is a rewarder of them that diligently seek him , Heb. 11. 6. this is the ground and foundation that Conscience has to shew for that encouragement which it gives unto well-doing . Conscience could not set Cursing and Death before us , if God were not righteous and just : neither could it set Blessing and Life before us , if he were not good and gracious . 'T is well for us that there is Mercy and forgiveness with the Lord , and that with him there is plenteous Redemption , else no Conscience could have any peace , but every sinner , unless strangely stupid , would be overwhelmed with trouble and sorrow .

6. If there be a Conscience in man , learn from hence the Immortality of the Soul : (o) (o) Morte carent animae semper que priore relictâ , Sede novis domibus habitant vivunt que receptae . Ovid Metam . l. 15. Beasts who dye for good and all , and whose all dies together , have no Conscience to disquiet them . Man has a Conscience , therefore his Soul dies not . 'T is evident by the light of Nature that the Soul is immortal . Many of the Heathens dreaded sin upon this account , lest their Souls after death should be punisht for it . But in the Scripture this Truth is evidently delivered . Christ says , Man cannot kill the Soul , though he can kill the Body , Mat. 10. 28. But if the soul did dye or sleep with the Body , then Man would be able to do the one as well as the other ; nay , he could not kill the Body but he must needs kill the Soul at the same time . Besides , the Apostle sayes , we are willing rather to be absent from the Body , and to be present with the Lord , 2 Cor. 5. 8. Now what of Paul but his Soul could be absent from his body , and present with the Lord ? The Soul then is certainly immortal . How many awakened Consciences upon death-beds have dreaded the Souls immediate punishment ! how many Saints upon death-beds have been ravished with the assured hopes of their Souls being presently with Christ upon their dissolution !

7. If there be a Conscience in a Man , learn The certainty of a judgement to come . The comming of the Lord to judgment Conscience is frequently bringing to our thoughts ; I judge you sayes , Conscience at present ; but One greater , infinitely greater then I will judge you hereafter : all must stand before his bar . Hark what Solomon sayes , Eccles. 12. 13 , 14. Let us hear the conclusion of the whole matter , fear God and keep his Commandements , for this is the whole of man ; for God shall bring every work into judgment , with every secret thing , whether it be good or whether it be evil . When Paul reasoned of Righteousnesse , Temperance and Judgment to come , Faelix trembled , for his Conscience was convinced , his Conscience judged him , and condemned him as guilty of unrighteousnesse , and he fears that God would much more condemn him .

8. Is there a Conscience in Man , learn what 't is that lays some restraint upon the lusts of Men , and hinders them from running into such excess of Riot as Nature would incline them to . When once sinners get victory over their Consciences , and become past feeling , then they give themselves over to Lasciviousnesse , to work all Wickednesse and Vncleanness with greediness . Eph. 4. 19. If there were no such thing as Conscience among the Sons of Men , though the World is very bad , yet it would be ten thousand times worse than ' t is . Earth would be more a-kin to Hell , though 't is too much , too near a-kin already .

Vse II. Be excited to bless the Lord that he has given unto man such a Power as Conscience . (p) (p) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chrysost. in Genesin , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Alas ! we know not how to value Priviledges : the Word of God is an inestimable blessing , but who is thankful for it ? Nay , most had rather be without it . Conscience also is of admirable Use , but most are troubled at it , as if 't were a thing sent on purpose to torment them before the time . But by several Arguments I shall make it evident , that you have great cause to be thankful , that God has placed Consciences in you .

1. Conscience is such a Power as scaped but in mans fall of any other Faculty . The will of Man is full of enmity against God , and therefore his heart is said to be deceitful above all things , and desperately wicked , who can know it ? Jer. 17. 9. But though there is no good or rectitude in the heart , yet there is some Light remaining in the Conscience , and though the heart be extreamly evil , willing to deceive , willing to be deceived , yet the Conscience has some kind of tenderness and faithfulness left in it , unless by long custome in sin it be made senseless and stupid . I readily yield that Conscience is corrupted also in a great measure by the Fall ; the Apostle tells , us that unbelievers mind and Conscience is defiled , Titus 1. 15. There is a great deal of difference between the Conscience of Adam in the state of Innocence , and the Conscience of a Natural Man . Conscience is less acquainted with the will of God than it was : It has not that Power and Authority to command Obedience that once it had ; it is prone , ( especially in some things , ) to be erroneous , and mistaking , to urge to sin instead of Duty : it does not with such strength and vigour oppose temptation , as it ought . But yet still 't is a great Mercy that Conscience does so much as it does ; the light of it might have been totally extinguished , and the Lord might have suffered us to have run full-speed in our wicked ways to Destruction , without any Monitor within to check or controul us .

2. Conscience takes part with God against sin and Satan . 'T was the saying of an Heathen Poet , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Conscience is a God unto all Mortal Men ; the reason is , because it sides with God , and assents to the equity of his Commands . It declaims against sin , and calls the Devil an Enemy who tempts to the commission of it , and calls the sinner a Fool and Mad-man for yielding : it consents unto the Law of God that it is good , and is not satisfied , if God be displeased , if his Law be transgressed . Oh , let 's be thankful for Conscience , for by endeavouring to hinder our departing from God , and our provoking him to Anger ; It does consult our Peace , our Profit , our Happiness , and would have us lifted up above those slavish fears , which are so great a torment to the Soul reflecting upon its evil doings . (q) (q) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Philemon . Comicus , intra Poet. Minor . pag. 523.

3. Conscience takes part with the Soul against the Flesh . It cannot patiently endure that a vile Body should be onely minded , and a precious Soul totally neglected . How often does Conscience upbraid us with this ? That if our Bodies lack Food , we are extreamly sollicitous to provide for them , and prevent their starving : but our Souls may want Spiritual food Days , Moneths , Years together , and yet we are not concerned . That if our Bodies want Cloathing , we are ashamed to be seen , and are not contented till we have gotten Raiment to cover their Nakedness : But our Souls may be Naked , Wretched , and Miserable : And this Nakedness is perceived by the Holy Eye of God , yet we blush not , nor apply our selves to Christ for the white Robe of his Righteousness to cover them . Finally , That if our Bodies are Distempered , we send for a Physitian , and are eager to be Cured : But our Souls may Labour under many Spiritual Plagues ; as Hardness , Pride , Covetousness , Concupiscence , which Distempers , if not healed , will prove Mortal in the worst sence ; and yet Christ the Physitian of Souls is not valued , neither do we cry to be healed , but seem rather to be fond of our Maladies . (r) (r) Quae laedunt oculos festinas demere ? siquid Est animum ; d●ffers curandi tempus in annum ? Horat. Epist. 2. ad Lollium . Thus Conscience does reproach us , to make us ashamed of our Folly and grow wiser : Withall telling us , that if our Souls miscarry , our Bodies hereafter must be tormented , which now we are so tender of : but if our Souls are secured , the Body will be safe in the same bottom .

4. Conscience , of all other Powers , does struggle most to prevent our Ruine : or rather when our other Powers are forward to promote our Destruction , Conscience endeavours to hinder it . Man is his own chief Enemy , and has the greatest hand in his own undoing . O Israel , thou hast destroyed thy self , Hos. 13. 9. If you look into Scripture , you will find how sinners are bent to transgress , they will not be made clean ; all that is in them , ( Conscience excepted ) joyns together to make them miserable . Their eyes are full of Adultery , and cannot cease from sin , 2 Pet. 2. 14. Their Tongue is a fire , a World of Iniquity , that it defileth the whole Body , and setteth on fire the course of Nature , and is set on fire of Hell , James 3. 6. Their Throat is an open Sepulchre , the poyson of Aspes is under their lips , Rom. 3. 13. They work Iniquity with both hands earnestly , and their Feet are swift in running to evil . Their Wills are exceeding obstinate and perverse ; they are resolved to burn in Hell before they will turn from sin ; Why will ye die , O house of Israel ? Ezek. 33. 11. They will not be perswaded to Repent , though one should rise from the Dead , and tell them of those unquenchable and furious Flames in which the damned are tormented , Luke 16. ult. Their Affections are strong and vehement for Sin and Vanity , they love sin better than themselves , and a vain perishing World before an infinitely better and enduring Substance . Thus all in Man conspires unto his overthrow : onely Conscience opposes and warns him of his danger , and urges him not to be a Devil to himself , nor in the worst sence to be a self-murtherer , that is to say , a Soul murtherer .

5. You have reason to be thankful for Conscience , for this helps to make the World habitable . There would be no Living upon Earth if Conscience were altogether Banished . Every Man ( as one says ) would be a Cain to his Brother , an Amnon to his Sister , an Absalom to his Father , a Judas to his Master , a Saul to himself , if Conscience did not help to lay some restraint . The goodness of God towards the World is to be admired , in that he has given a Conscience among Men , all things else would quickly run to Confusion , Wickedness would grow high , so as to become intolerable , and Men would be nothing else but Plagues and Tormentors one to another .

Vse III. Here is great encouragement unto Ministers , that there is a Conscience in Man . The Lusts of Men are against us , because we strike at them ; their Humours are against us unless we sinfully endeavour to comply and please them . But their Consciences are for us , and so much the more for us , by how much more faithfully we discharge our Duty . The sharpest rebukes Conscience will say are needful , and will tell the sinner , that he that hates Reproof , is Brutish , Prov. 12. 1. And when we denounce the most dreadful threatnings , when sinners come home , Conscience will denounce them over again , and bid them to cast away those Transgressions which are threatned so terribly . We read indeed of a Rebellious People , Lying Children , Children that would not hear the Law of the Lord ; they said to the Seers , see not ; and to the Prophets , Prophesie not to us right things ; speak unto us smooth things , Prophesie deceits , get ye out of the way , turn aside out of the Path , cause the Holy One of Israel to cease from before us . But all this was the Language of their Corruption , and not of their Consciences . Hark what Solomon says , Prov. 28. 23. He that Rebuketh a Man , afterwards shall find more favour , than he that flattereth with his Tongue : The reason is , because in cool Blood , and when he comes seriously to consider , Conscience will tell him , that sin deserved Rebuke , and that Rebuke was an Argument of the Love of him that gave it .

Vse IV. Since God has placed a Conscience in Man , let me give you this Caution . Do not think that you are able to extirpate Conscience . You may be weary of it , but you cannot be rid of it : This Witness , this Judge will be ever with you , whether you will or no. Augustine has an Excellent passage to our present purpose . (s) (s) Ad quem locum tutus fugio ? ad quem montem ? ad quam speluncam ? ad quae tecta munita ? quam arcem teneam ? quibus muris ambiar ? Quocunque iero sequor Me. Quicquid enim vis potes fugere , Homo , praeter conscientiam . Augustin . Enarrat . in Psalm 39. pag. ( mihi ) 164. To what place shall I flie for safety ? To what Mountain ? To what Cave ? To what Tower or Fortress ? Within what Walls may I be secure ? Where-ever I go , I must needs follow and be with my self . O Man , thou mayst flie other things , but not thy own Conscience . Aquinas does Argue very unreasonably , that Conscientia est actus quia potest deponi . Conscience is not a Power or Habit , but an Act , because it may be lost ; for the contrary unto this is most certainly true .

I grant indeed that you may drown the Voice of Conscience , so that it may speak to little purpose : I grant further , that you may stupifie and silence it , that it may not speak at all ; nay , you may sear it as with an hot Iron , but yet these four things must be added .

1. Conscience remains still , and may awake of a sudden . Some Providence or other , some remarkable Judgment , Personal or National , may startle it , or the approach of Death may rouze it out of that dead sleep in which before it lay .

2. All Excuses for sin will then appear to be vain . Those Reasons which you thought so strong for sin , and against the ways of God , when an awakened Conscience weighs them in the Ballance of the Sanctuary . Tekel may be writ upon them , how light and wanting will they be found ? Therefore that Challenge is made , Isa. 41. 21. Produce your Cause , saith the Lord ; bring forth your strong Reasons , saith the King of Jacob.

3. All Endeavours to stop the mouth of Conscience may then prove to no purpose . When thou thinkest of the Blood of Christ , it may reply , thou hast trampled it under Foot ; when thou thinkest of the mercy of God , it may reply , that thou hast abused , and turned his Grace into wantonness : thus it may thrust away all the Encouragements of the Gospel .

4. There may be such horror in thy Conscience , as may be greater than the greatest torments : All thy pleasures then will shrink and dye away . 'T was a saying of Luther , Vna guttula malae Conscientiae , totum mare mundani gaudii absorbet . One little drop of an evil Conscience can swallow up a whole Sea of Worldly Joy .

Vse V. Be exhorted to heed Conscience . As every one should have an Ear to hear what the Spirit of God says ; so also what his own Spirit , his own Conscience says to him .

1. Heed Conscience in its Admonitions , as to things that are to be done ; dare not to go contrary to the dictates of it . If Conscience say , go , go ; if come , come ; if do this , do it .

2. Heed Conscience in its censure of things already done . If Conscience Observe any fault , Oh go and bewail it , desire the pardon of it , and that Power may presently be given to thee , that thou mayst for the future abstain from it .

Now the motives to prevail with you to heed your own Consciences , are these .

1. Conscience speaks from God to you . When it bids you to depart from evil and do good , and dwell for ever more , Psal. 37. 27. This is not the voice of Conscience only , but really of God himself . This duty says Conscience I command , this sin I forbid , yet , not I , but the Lord . Conscience is Gods Officer , and presses whatever it presses still in Gods Name . It sets the Lord before us , and charges us as we value his loving kindnesse which is better than Life , as we value fellowship with him , that we endeavour to do that which is good in his sight . And as we would escape his anger , and his smoaking jealousie which will utterly consume us ; that we beware of that which is worst of evils , sinning against him .

2. Consider the Power of Conscience , if we take Power for Authority , God has given great Authority unto the Conscience ; And a Man must rather disobey Kings and Emperours then disobey Conscience . Nebuchadnezzar commanded the three Children to Worship the Golden Image that he had set up ; Conscience commanded them to refuse to Worship it . They obey Conscience , and rather than Conscience should fly in their faces for idolatry , they venture to be cast into a fiery furnace , Dan. 3. If we take Power for Ability , Conscience is a thing of greater force and strength . If it be good , how can it sweeten any condition though in it self never so calamitous ! but if Conscience be bad , 't is sufficient to put gall and bitternesse into all your Comforts .

3. If you heed Conscience , 't is the way to have you and your Consciences agree together . Conscience will dwell with you and you cannot help it , Oh therefore hearken to it , and satisfie it , for this will be much for your own peace and satisfaction . There is a twofold Peace which it highly concerns us to look after , Peace above , and Peace within . Peace above with God we should be sollicitous about , there is no contending with Him that is Almighty . Let the Potsherds strive with the Potsherds of the Earth , but wo unto him that striveth with his Maker , Esa. 45. 9. How earnest then should we be , that being justified by Faith we may have peace with God through our Lord Jesus Christ . And next unto peace with God , we should endeavour after peace within , even peace of Conscience ; and if we hearken and do what an enlightned Conscience commands , and walk before God in Truth . Conscience will speak Peace , and that peace it will be true .

4. Consider , That in the hour of distresse and especially at the time of your dissolution the good Word of Conscience will do more good to you , than all the World . A cleer Conscience makes a triumphant Saint before he does expire . Mark the perfect man and behold the upright , for the end of that man is Peace , Psal. 37. 37. How many have lookt death in the face , undaunted , because Conscience has born witnesse to their sincerity . * * Melch. Adamus in vitâ Lutheri , pag. 154 , 155. When Luther was sick of his last distemper , and grew towards his end , he waked at midnight , and perceiving his Earthly Tabernacle was falling to the ground ; he brake forth into Thanksgiving to God for revealing Christ to him , whom he believed , whom he professed , whom he loved , whom he celebrated , and whom the Pope with the Company of the wicked did persecute . Then he prayed to his Heavenly Father to receive his spirit , and added , though I must now lay down this Body , yet I know most certainly that I shall ever be with the Lord , and none shall pluck me out of his hand . Here was a Conscience cleer , a Death without Fear , and an abundant entrance into the Everlasting Kingdom .

5. Heed Conscience , for 't will go with you to the bar of God . (t) (t) Quando Deus judex erit , alius testis quàm Conscientia tua non erit . Inter Judicem justum , & Conscientiam tuam noli timere nisi causam tuam . Augustin . Enarrat . in Psal. 37. pag. ( mihi ) 323. and certainly 't will be sad to be followed to that Tribunal , by a guilty Conscience crying out against you . If Conscience excuse you , and plead for you before your Judge , how sweet and comfortable will that be , if it produce sincere obedience , and the Righteousness of Christ apprehended by Faith to cover all your guilt , and make up all your imperfections ; this will make you lift up your heads with joy and confidence . But if Conscience does accuse you of impenitency in sin all your days , though it often warned you to mourn , and turn ; these accusations , as they cannot be evaded , so they will be unconceivably terrifying and confounding to you .

6. Heed Conscience , for 't will remain in you forever , 't will be Eternally with the Saints in Glory . After a Believer has fought the good fight , has finished his course , has kept the Faith , has been acquitted at the judgement seat , and has received the Crown of Righteousness , then Conscience will be fully at rest . Work is now done , danger is now past , and the possession of the inheritance is secured , Rev. 3. 12. Him that overcometh will I make a Pillar in the Temple of my God , and he shall go no more out . Conscience also will be eternally with the reprobates in misery . And as Job's Messengers , did tell him that his Cattel were destroyed , and his Substance taken away , and they only were left alone to tell him . So Conscience will speak after the same manner unto the damned . O you self-destroying Sinners , your consolation is all received , your good things are come to an end ; your profits and Pleasures are quite fled away and gone . And I only am left alone to tell you , To tell you of your madness in loving sin , in idolizing a vain World , in slighting Salvation , and bringing your selves ( notwithstanding all warnings ) into Eternal misery .

I have done with the first Doctrine . That God has placed a Conscience in Man .

Doct. 2. The second Doctrine is this . To have a good Conscience should be every ones greatest care . This is one end of the Commandement , not onely that there may be Love , a pure Heart , and Faith unfeigned , but also a good Conscience , 1 Tim. 1. 5. so 1 Pet. 3. 16. Sanctifie the Lord God in your Hearts , having a good Conscience , that whereas they speak evil of you as of Evil doers , they may be ashamed who falsly accuse your good Conversation in Christ . 'T is the observation of Augustine (u) (u) Ecce quid prodest plena bonis arca , inanis Conscientia ? Bona vis habere , & bonus non vis esse ? Non vides te erubescere debere de bonis tuis , si domus tua plena est bonis , & te habet malum ? Quid enim est quod velis habere malum ? Nihil omnino ; non uxorem , non filium , non filiam , non servum , non ancillam , non villam , non tunicam , postremò non caligam , & tamen vis habere malam vitam . August . De verbis Domini , Serm. 12. pagin . mihi 57. Tom. 10. that Men are willing to have all things else good , but their Consciences are bad , and they themselves are Evil. There is no man but desires his Wife should be good , his Children good , his Servants good , the House that he dwells in good , the An he lives in good , the Food he eats good , the Clothes he wares good , he does not care to have any thing bad about him . How comes it to passe that he is too well content to have a bad Conscience within him ? This is our natural 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 ? We 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 , 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) (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 in Christ , and this mercy must by Faith be apprehended ; Peace follows upon the obtaining of mercy , and if the Peace be of the right kind , 't will be joyned with the Love and Practice of Righteousness .

The goodness of Conscience is of great extent ; one single thing is not sufficient to constitute it good . I shall therefore in several particulars shew wherein the goodness of it does consist ; and also as I go along , which will be highly needful , direct you how this goodness may be attained to in every part of it .

1. The goodness of Conscience lies in its Illumination , and being rightly informed . Conscience is to be a guide , but that is not to be called a good guide , which is either blind , or does mistake . If the Light that is in thee be Darkness , how great is that Darkness ? Mat. 6. 23. Upon this score Wisdom and Knowledge in Scripture are so much commended ; and we are so frequently commanded to seek , and to get Understanding , Job 28. 18 , 19 No mention shall be made of Coral , or of Pearls , for the price of Wisdom is above Rubies . The topaz of Aethiopia cannot equal it , neither shall it be valued with pure Gold . So , Prov. 3. 13 , 14 , 15. Happy is the Man that findeth Wisdom , and the Man that getteth Vnderstanding ; for the Merchandize of it is better than the Merchandize of Silver , and the gain thereof than fine Gold . She is more precious than Rubies , and all the things thou canst desire are not to be compared to her . And Prov. 4. 7. Wisdom is the principal thing , therefore get Wisdom , and with all thy gettings get understanding . 'T is confessed that Conscience may be enlightned , and yet remain bad , no improvement being made of the Light of it ; but yet this is certain , that Conscience cannot be good unless it be enlightned . As we say , there may be Knowledge without saving Faith , but not saving Faith without Knowledge : So here , there may be Knowledge without this goodness of Conscience , but not a good Conscience without this Ingredient of Knowledge .

But you will ask me , what kind of Knowledge is that which is in a good Conscience ? I Answer ,

1. The knowledge of a good Conscience is so extensive , as that it understands all things that be of Necessity to be believed and practised , in Order to Salvation . No Fundamental Article of Faith , or Duty of Christianity but is known . The Conscience cannot be good unless there be a knowledge of the onely true God and Jesus Christ whom he hath sent , John 17. 3. Unless we are acquainted with what the Lord requires of us ; namely , to Repent of sin , to believe in Jesus , to do justly , to love Mercy , and to walk humbly with our God . Though that Promise , John 16. 13. When the Spirit of Truth is come , he shall guide you into all Truth , may have a special reference to the Apostles , who were to publish the Gospel unto all Nations , and so had need to be certainly informed themselves ; yet 't is applicable unto all Believers , they shall by the Spirit be led into all Truth Necessary to be known and Obeyed .

2. The Knowledge of a good Conscience is true , in Opposition unto Error and Falshood . 'T is a Beam which comes from the Father of Lights , with whom is no variableness , neither shadow of turning , James 1. 17. All true Wisdom is from above ; 't is through the Precepts of the Lord , that Conscience does get a right Understanding ; and hence it comes to pass , that false ways are discovered and abhorred , Psal. 119. 104. 'T is very sad to have an Erroneous Conscience , for in this case Conscience does back the Devils commands with God's Authority . An Erring Conscience does bind the Person , I confess , so that he sins if he does not heed his Conscience ; for Interpretatively , he goes against the Will of God ; for Conscience , though it command what is evil , yet requires it as that which is conceived to be good , and what God has commanded . He that shall injure or affront a Private Person , thinking him to be the King , is justly censured to have Acted against the King , because , suppose the King had really been in his reach , he would have affronted him . So , he that goes against Conscience which errs when it tells him , This is the Will of God , would go against Conscience , supposing it were really the Lords Will . So , that 't is certain the Person is bound by an Erring Conscience : But truly , to speak properly , there cannot be an Obligation unto the Error of the Conscience , there cannot be an Obligation to the Evil that an Erroneous Conscience puts us upon . All proper Obligation is from the Law and Will of God , but the Word of God does forbid all evil ; nay , forbids the least Evil to be done , whatever good is likely to follow upon the doing of it . Their damnation is just who do evil that good may come , Rom. 3. 8.

A man whose Conscience erreth is under a miserable kind of necessity of sinning ; if he goes against his Conscience he sins , because Conscience commands him in Gods name ; if he go according to his Conscience he sins , because Conscience is mistaken , and commands what God has really prohibited and forbidden . What great enemies are Seducers and false Prophets unto Conscience ? they Preach up their Errors as the Truths of Christ , and hereby they mis-inform and ensnare souls ; and truly where there is a presumptuous and unwary boldness as to errour , as if there were no danger of it , or in it , a thousand to one but Conscience may quickly be corrupted . But here it may be demanded , what shall a man do whose Conscience errs ? I answer 't is his duty to put away such a Conscience , and to intreat the Lord that he may be rightly informed . A good Conscience is thus informed , and speaks to us nothing but what is true in the Name of the Lord . It does beware of false Prophets , and will not follow strangers , 't is a great enemy to divers and strange Doctrines , Heb. 13. 9. It dislikes Superstition , will-worship , and all humane inventions , its fear of God is not taught by the precepts of men : but what is from heaven , that it minds : what God would have done that it enquires after , and is acquainted with . If you ask me here whether a good mans Conscience may not err ? I answer , in some smaller things it may , but this erring is no part of the goodness of his Conscience , and therefore both himself and others should endeavour his being brought to a better understanding .

3. The knowledge of a good Conscience is certain , in opposition unto dubiousness ; 't is grounded upon that Revelation which the Lord has made of his own will . A good Conscience looks into , and searches the Holy Scriptures , and is fully assured that what is made known , either as a matter of Faith or Practice , is indeed the Mind of God ; for all Scripture is of Divine inspiration , 2 Tim. 3. 16. This certainty of Knowledge the Apostle does emphatically express , when he calls it The Riches of the full assurance of understanding , Col. 2. 2. Conscience which is good , is certain both of the mysteries of Faith , and the duties of Religion , and entertains the one , and urges unto the doing of the other .

This certainty is opposed unto dubiousness , when the Conscience through infirmity and weakness is at a loss , and knowes not what to do in some cases : Just as a man Travelling meets with two ways and knows not which is the right , when he turns to the right hand he doubts , and so turns to the left , and when he turns to the left Hand , he doubts whether that will bring him to his journies end , and so is ready to turn back to the right again . Saints themselves may thus be in doubt sometimes ; but this is no part of the goodnesse of their Conscience ; but an Argument onely of their weakness . And in this case as the Lord is earnestly to be sought to make their way plain before them , So they are to follow the Footsteps of the Flock , and in those doubtful matters , to observe which way the Holiest and best , both of Ministers and Saints do go , and to accompany them . When the Spouse sayes , Te●l me ( O thou whom my Soul loves ) where thou feedest , where thou makest thy Flocks to rest at Noon : for why should I be as one that turneth aside by the Flocks of thy Companions ? Christ answers , If thou would'st know , O thou fairest among Women , go thy way forth by the footsteps of the Flock , and feed thy Kids beside the Shepherds Tents , Cant. 1. 7 , 8. and So Prov. 2. 20. That thou mayest walk in the way of good men and keep the paths of the Righteous . Misapprehend me not , I do not make this a general rule , that we are in all things to follow good men . But where the Conscience doubts on both hands , and is afraid it sins which side soever it takes . In this case the Footsteps of the Flock are to be minded , and we must keep close to the Shepherds Tents ; and being humble and teachable , this weaknesse and dubiousness may be cured ; and the Lord may bless means of instruction , to make us see that plainly , which before we were in the dark about .

4. The knowledge of a Conscience is satisfying ; in opposition unto scrupulousnesse . As wisdome is profitable , so also delightful , Prov. 2. 10. When wisdom enters into thy Heart , and Knowledge is pleasant to thy Soul . As there is great contentment when the will embraces and enjoys good , so there is great satisfaction when the understanding and Conscience have found out and do entertain Truth . But on the other hand scrupulousness is very tormenting . These scruples are things which arise from weak and sometimes from no ground at all , and the Lord does permit Believers themselves to be exercised with them , to correct former sins against Conscience , and also to try their present tenderness . In Melancholy persons these scruples are most frequent , and in them whose knowledge is but small .

A scurpulous Conscience differs from a doubting , in that a doubting is afraid on both hands , a scrupulous is satisfied on one part , but is sollicitous and full of fear in reference to the other . He had a scrupulous Conscience that did question the lawfulness of eating all things , but he was satisfied concerning eating Herbs , Rom. 14. 2. Now this scrupulousness is really a fault as well as a vexation of Conscience , and therefore by well weighing of things ; and diligent looking into the word ; and not making more sins than the word declares to be so ; and by understanding better our Christian liberty ; we should endeavour to be rid of our needless scruples . These scruples if we take not heed , will be so much attended to , as that weightier matters may be neglected ; they will make the service of the Lord lesse comfortable : and Satan will get advantage to represent his yoak as the more heavy and burthensome . But when Conscience is freed from these , 't is just as if a stone should be taken out of our shooe ; (y) (y) Conscientia scrupulosa nomen habet à scrupo , qui est lapillus in calceo hominem laedens , & in incessu impediens . Bald. de Consc . l. 1. c. 10. with greater ease , and chearfulness we shall go , nay Run in the way of Gods Commandments .

5. The knowledge of a good Conscience is operative , and incites to practice . That passage of our Lord is deeply engraven upon a good and honest heart , Joh. 13. 17. If ye know these things , happy are ye if ye do them . Barely to know will not make us happy , nay , 't will make us more miserable , because more inexcusable . Though a good Conscience eyes the obedience and sufferings of Christ , and there is an hope of acceptation and pardon only upon that account ; yet because by Faith the Law is not made void , but established , therefore it urges obedience to the Law . The Covenant of Grace having first said , Believe on the Lord Jesus and thou shalt be saved , in a qualified sence also sayes , Do this and Live . Sincere obedience is required , or else Life will never be obtained , Rev. 22. 14. Blessed are they that do his Commandements that they may have right to the Tree of Life , and may enter in through the gates into the City . The Light of a good Conscience urges to the casting off the works of Darknesse and to walk circumspectly , and to do this without delay . As the Egyptians , when their first-born were destroyed , hastned the Israelites to be gone ; for said they we be all Dead men : So Conscience hastens us to part with such a deadly thing as sin , and bids us not delay to keep Gods Righteous Judgements .

You see what kind of knowledge is that of a good Conscience : but here the great enquiry will be , how may Conscience be well informed , and this kind of knowledge obtained ?

1. That Conscience may be well informed , the Scripture must be well searched . Holy men of old digged in this Mine for knowledge , and found their labour well bestowed . The Law of the Lord is perfect , converting the Soul ; the Testimony of the Lord is Sure making Wise the simple , Psal. 19. 7 , There is more of God revealed and made known in a leaf of the Bible , than in the whole Book of Nature . Horace does commend Homer the Writer of the Trojan War , upon this account . Qui quid sit pulchrum , quid turpe , quid utile , quid non ; Pleniùs & meliùs Chrysippo & Crantore dixit . Because he tells best of all what is Fair and Lovely , and what is Foul and Filthy , what is Profitable , and what is Hurtful . But what are Homers Writings , compared with the Holy Scripture ? This , this , does most fully inform the Conscience what is good and what is evill , and what will do us good , and what will be evil and injurious to us .

The Scripture must be searched , we must look beyond the surface , Truth sometimes lies deep , therefore Solomon uses that expression . Prov. 2. 4. 5. If thou seekest her as Silver , and searchest for her , as for hid Treasures , then 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 i● 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 Word 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 controul the commands of the highest Potentates on Earth , if they agree not with the Law of God . Darius makes a Law , that none should ask any Petition of any God or Man for thirty dayes together , but only of himself who was the King , Dan. 6. 7. 9. But Daniels Conscience told him , that that Law which did restrain prayer from the God of Heaven , was impious : and therefore though the penalty was being cast into the Lyons Den , He went to his House , and he opened his Window , to shew he was not afraid or ashamed , either of his God , or of his service , and he kneeled upon his knees , and three times a day , prayed and gave thanks before his God , as he did afore-time , v. 10. When the Jewsh rulers laid injunctions upon the Apostles , which were contrary to what Christ had enjoyned , they speak thus ; Whether it be right in the sight of God that we should obey you rather than God , judge ye , Act. 4. 19.

But here I must add , that when the Commands of Magistrates are broken , because against Conscience ; we had need to look to it , that Conscience have sufficient warrant from the Word of God . For though we suffer never so peaceably and patiently , the penalty which humane Laws inflict ; 't is no reputation to the Government , that the Lawes are such , as good men and Consciencious cannot comply with : and of this reputation , so far as possibly we may , we ought to be very tender . Certainly we are to obey Magistrates , and to be ready unto every goodwork , and onely when they command evil are we exempted from obedience .

2. Conscience has authority and power to cross our secular ; interest though the gain , if unlawful , which is offered , be never so great . In all debates concerning profit , God allows Conscience a Negative voice . Those pleas for unlawful courses which are urged from the advantageousness of them , Conscience sayes are naught ; and that it is a mad venture , to hazzard the salvation of the soul , for a little of the Mammon of unrighteousness . When Achitophel gave counsel to Absalom which was likely to destroy David . Absalom sayes let us hear what Hushai the Archite also advise 2 Sam. 17. 5. Hushai answers , ver. 7. The counsel of Achitophel is not good . So when the carnal minde does counsel not to stand upon strict points of honesty , where gain is to be gotten ; Conscience will deal plainly , and say , this counsel is not good : (z) (z) Isre tibi meliùs suadet , qui ut rem facias , rem , Si possis recte , si non quocunque modo rem ? Horat. Epist. 1 for they that will thus be rich , do fall into temptation and a snare , and into many foolish and hurtful lusts which drown men in destruction and perdition . The corrupt mind indeed , which is destitute of the truth , does suppose that gain is Godliness ; but the good Conscience thwarts it , and sayes , Godliness with contentment is great gain .

3. Conscience has authority and power , to prohibit and forbid the practice of the most beloved sin : Concerning a Delilah , or an Herodias , 't will say , 'T is not lawfull for thee to have her . As in the natural body , whatever the constitution be , there is a mixture of all the four humours , but one usually is predominant , from whence a man is denominated , Sanguine , or Phlegmatick , or Cholerick , or Melancholick : So in the body of sin though there are the seeds of all wickedness ; yet some particular corruption commonly is most prevalent . Now conscience has authority to strike at this that is the favorite . Conscience told David he could not be upright before God unless he kept himself from his own iniquity , and therefore he abstained from it , Psal. 18. 23. The sin that naturally is most beloved , there is most reason to hate it , for God is most dishonoured , and the soul is most defiled , and endangered by it . And if Conscience may make bold to check Temptations to the most beloved sins , surely it may caution against any sin whatsoever , and indeed , it does not go beyond its authority when it forbids as much as God himself does : for it is Gods under-officer to prevent as much as may be all trangression .

4. Conscience has power and authority to enjoyn the most difficult duties . 'T is difficult to ponder the path of our feet , and in all places , and relations , and capacities , and employments , to walk circumspectly ; 't is difficult to set a watch before the door of our lips , that sinful and idle words come not out , which will but tend to make our account sad at the day of judgement : 't is difficult especially to keep our hearts with all dilligence , that God may have them , and the world and sin may not run away with them . How much pains will it cost us , to conflict with wicked and impertinent thoughts : to observe the first stirrings of corruption , and to quench these sparks presently before they be blown up into a flame ; to engage in a constant combate with the flesh , which is continually lusting against the Spirit ! But though all this be difficult , and the flesh cryes out , These are hard sayings , yet Conscience urges to it , and puts us in minde , that the word is the more to be loved because 't is very pure , Psal. 119. 140. and , that the more we keep from sin , the greater is our freedom , perfection , peace .

5. Conscience has Power and Authority to presse unto the greatest hardships and sufferings for Christs sake . The Gospel is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Word of the Crosse , 1 Cor. 1. 18. not onely because it Preaches Christ Crucified , but also a conformity to him as crucified . And as our Lord was Crucified before he was glorified , so we must be willing to take up the Cross , that we may come to the Kingdom , to follow him in his Temptations , that we may follow after him to the Throne . Conscience tells us that there is no reason to be offended in Christ , for he never calls us to part with any thing but what is vain , nor to endure any thing but what he will sanctifie and sweeten to us , and we are not to think much of afflictions , that are but light , that are but for a Moment , that work for us , and that work for us a far more exceeding and eternal weight of Glory , 2 Cor. 4. 17.

And when tempted in the time of persecution to fall away , Conscience also layes before us , the wrath of God , which is ten thousand times more dreadful than the wrath of persecutors , and 't will be but a poor relief to be delivered out of their hands , and to fall into the hands of the Living God . When Spira against his Conscience had renounced the Protestant Religion , and in Word had publickly owned the Romish corruptions : Alas what did he get by it ? the torments of his Conscience were worse than any Inquisition ; and the despair he was overwhelmed with , made his condition worse than if he had endured the very uttermost of Papal cruelty . Some of his words were these : What a dangerous thing is it to dissemble upon any terms in those matters where the Glory of God is concerned ! what a fearful thing is it to be neer and almost a Christian ! Oh that God ●ould let loose his hand from me ! that it were with me now as in times past ! I would scorn the threats of the most cruel Tyrants , bear torments with invincible resolution , and Glory in the outward profession of Christ , till I were choaked in the flame , and my Body consumed to ashes .

Thus great is the Power and Authority of Conscience , and a good Conscience does Exercise this Authority ; but because the Consciences of most seem to have lost all Power , therefore I shall direct you how this Power of Conscience may be put forth with vigour . Would you be under the Power and Authority of Conscience ? then ,

1. Meditate upon this , how Holy and equal the Law is . Since we are reasonable Creatures 't is fit we be govern'd by some Law or other , (a) (a) Omnium quae in hominum Doctorum disputatione versantur nihil est profecto praestabilius , quam plane intelligi nos ad justitiam esse natos , neque opinione sed naturâ Jus constitutum esse . Cicero , de leg 1. p. 221. and what Laws are comparable to the Law of God ? man stands in need of a Law that may put bounds to his Will and Affections , as well as regulate his Conversation ; humane Laws onely reach the latter , but the Law of God principally requires Holiness in the former . The Angels themselves are not without a Law : the Apostate ones transgressed it , and were cast down to Hell : God spared not the Angels that sinned , 2 Pet. 2. 4. the Elect Angels are affirmed to do the Commandements of God , and to hearken to the Voice of his Word , Psal. 103. 20. And truly all the Commands of the Lord are Holy just and good , the more we obey these , the greater is our Liberty and freedom from the Power and Tyranny of Sin and Satan unto whom whosoever are subject , they are defiled , degraded , debased , and made miserable by that subjection .

2. Consider not only the equalnesse of the Law , but the greatness and goodness of the Lawgiver . Conscience tells you of a Lord , who has right to rule you . He has given you your Being , and upholds you in your Being you could not live or move or be without him . And therefore by all right imaginable , he is your owner and your Governour . We are Debtors says the Apostle , not to the flesh to live after the flesh , for if we live after the flesh we shall dye , Rom. 8. 12 , 13. he does not expresly say we are Debtors to God , this was so evident there was no need to express it . The Lord is so great that he may claim obedience from us , for we owe him whatever we have and are : and his goodness does fully match his greatness . He is Optimus & Maximus , there is abundant reason then , why you should listen unto Conscience pressing you to give him the pre-eminence before all other Lords whatsoever . No King comparable to the King of Saints , how ready is he to defend them ; how much does he consult his subjects welfare .

3. Would you be under the Authority and Power of Conscience ? fix this upon your Spirits , that a good Conscience alwayes uses its Power for your good . I may here apply those words which the Apostles uses concerning Magistrates , Wilt thou not be afraid of this Power ? do that which is good , and thou shalt have Praise of the same , for Conscience is the Minister of God to thee for good . Name a sin which a rightly informed Conscience does bid thee abstain from , which is not really a mischievous and hurtful , as well as a moral evil ; and thou hast leave to keep it . Name a duty which such a Conscience urges , which is not for thy profit , and thou shalt never be blamed for the omission of it . What the Lord wishes Conscience speaks over again . Oh that there were an Heart in you , that you would fear your God , and keep all his Commandments alwayes , that it might be well with you forever ! Deut. 5. 29. Conscience aimes at this perpetually , that it may be well with you and well for ever with you ; nay , even then when it puts you upon the suffering of penal evils it does design your good : they that are persecuted for Righteousness sake receive an hundred fold in this Life , they have so much of grace , and of the Presence of God , as is an hundred-fold better than any thing that 's taken from them , then in the World to come they are assured of everlasting Life .

4. Think seriously of the destructiveness of those courses which Conscience would hinder you from taking . Thou art not able to hurt the Lord by thy iniquity ; the Clouds are higher than thou , but He is infinitely higher than the Clouds . If thou sinnest what doest thou against him ? says Elihu ; or if thy transgressions are multiplyed , what doest thou unto him ? Job 35. 5 , 6. His blessedness is so great , and out of the reach of any Creature , that by sin thou art not able to disturb it , though failing in Duty towards him thou art justly punished : So that thou hurtest not him , but thy self by sin . Do they provoke me to anger , saith the Lord ? Do they not provoke themselves to the Confusion of their own Faces ? Death is at the end of the broad way , says Conscience , and therefore go no longer , no further in that way , but turn thy Feet into the way of Peace ; If thou goest on still in thy trespasses , thy Feet really go down to Death , and thy steps will most certainly at length take hold on Hell .

5. Would you be under the Power and Authority of Conscience ? Beg that the Lord himself would stand by , and assist this his own Officer ; and then its Authority will be Exercised to purpose : Then strong holds and Imaginations will be cast down , and every high thing that exalteth it self against the knowlege of God , and every thought will be brought into Captivity unto the Obedience of Christ , 2 Cor. 10. 4 , 5. When the under-Officer is opposed , an higher Magistrate comes with a greater force to help him in the discharging of his Duty . If the King himself with a great Military power should be ready to assist a Constable , supposing he were resisted , none would then dare to withstand . When the God of Heaven does Second and strengthen Conscience , then all within a Man bows before it , and yields unto it . As 't is the presence of God and his gracious concourse that does bring Faith and Love , and other Holy habits of the Soul into powerful exercise , so 't is this which does make Conscience vigorously to do its Office . That 's the Second thing implied in a good Conscience : The due Exercise of its Authority and Power .

3. The goodness of Conscience lies in its being wakeful and attentive . What Physitians say concerning Melancholy , that it has a tendency either to stupifaction or to distraction , may truly be affirmed concerning sin ; that it has 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) (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) (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 heard his Word , and according as Conscience was perswaded it was her Duty and Interest , she minded the One thing needful , and made choice of that better part , which could not be taken away from her , Luke 10. 39 , 42.

3. Pray that the Lord would open your hearts . When Lydia's heart was Opened , then she attended to what was spoken by the Apostle Paul , Acts 16. 14. The Seeing Eye , and the Hearing Ear , the Lord has made even both of them . Beg that he would throughly awaken Conscience , and keep it awake Scoffers do say , that we do make Prayer a Drug in all our prescritps . I confess we do so , and are not ashamed of it ; to Pray , is to call in the help of the great Physitian , without whom all means that are used must needs be ineffectual for our Cure . Every good gift is from above , and comes down from the Father of Lights ; and therefore Conscience can be made to see , and to be attentive by no other . Thus of that Third particular , The goodness of Conscience lies in its being Watchful end attentive .

4. The goodness of Conscience lies in its tenderness . A great deal of tenderness there is in the World : how tender are many in points of Honour ! They cannot put up any thing that looks like an Affront , but demand satisfaction : their hearts rise against any that stand in their Light , or lessen their Repute ; nay , some are so tender of their Fame , that they will venture even Life it self to secure it . How tender are others of their Estates , they will part with their Eyes almost as soon as part with their Wealth : Their Gold is their Confidence and their God . Others are tender of their Relations , Wives , Children ; how careful are they that no harm befall them , and especially of their own Flesh they are tender ; the Body can lack nothing , but many sollicitous thoughts are spent about it , for its supply , and if it be in any danger , for its security . But all this while where shall we find any tenderness of Conscience ? Some do look upon this as an Argument of a mean Spirit , others fancy this tenderness to be be needless , and that it onely betrays want of wit , and will be prejudicial to our Interest . But certainly since God is so tender of his Honour and Authority , and since he will so severely punish them that break his Commandments : Conscience cannot be over tender in this matter ; we are truly the more wise , the more tender we are . Some do think , the English word Righteous , is derived from Right-wise . I am sure the Righteous Man is the right wise Man : he whose Conscience is stupid , is in the worst sence fool-hardy .

The tender Conscience has these ensuing Properties whereby its tenderness may be known .

1. The tender Conscience is afraid of Secret sins as well as Open ; of heart-sins , as well as those which appear in the Conversation . Open sins are worse than Secret in this regard , because of scandal ; but in secret sins there is a more fixed resolution many times against Reformation . When sin retires to the Heart , and is not so much taken Notice of by any breaking forth in the Practice , its strength may be greatest , just as an Oven , unto which Wicked Mens hearts are compared , Hos. 7. 7. is then hottest when 't is stop'd closest . Sin may Reign most absolutely in the Heart , which is its Throne when 't is not at all discerned by the Eye of others . Thus 't is said of the Persian Kings , that none were more absolute Monarchs , and yet they were very seldom seen by the People . (d) (d) Apud Persus Persona Regis sub specie Majestatis occulit●r Justin . lib. 1. A tender Conscience is afraid of open sin , because hereby the way of Truth may come to be evil spoken of ; 't is afraid of secret also , because as these when they prevail do commonly abound more in Number ; so besides ; the Lord , who is most offended at them , is privy to them . O the Foolish contempt of God , when his Eye is despised , and onely Mans is feared . God hates sin ten thousand times more than Man can hate it , and can likwise inflict ten thousand times a greater punishment . Solomon tells us , the Lord requires the Heart , Prov. 23. 26. My Son , give me thy Heart : a tender Conscience dares not allow sin so much as a Lodging there , though it seem content never to shew its Face abroad .

2. A tender Conscience is afraid of little sins as well as great . As Camels are not swallowed , so Gnats are strained at : (e) (e) Quicquid nunc parvi pendendo transimus , palpando tegimus , dissimulando negligimus , quanto illic cruciatu vindex flamma consumet ? Vtinam magis nunc daret quis capiti meo aquos , & oculis meis fontem lachrimarum , fortè enim non reperi●et ignis exurens , quod interim fluens lachryma diluisset . Bern. de Dil. Deo . p. mihi 408. Little sins are great enough , if unrepented of , to undo the sinner ; there is no sin so little , but there is a need of the Blood of Jesus to make an attonement for it . When we speak of the degrees of sin , we should think of the degrees of torment in Hell : though some places in Hell are hotter than others , yet none are cool ; those that are least of all tormented , shall be tormented for ever , and shall have no cause to brag of ease . So , though some sins are more evil and hainous than others , yet there are none but what are very bad , and if made light of , will prove heavy enough to sink the Soul into condemnation . A tender Conscience is perswaded of all this , and does not cry concerning any sin , Is it not a little one ? A little Leak in a Ship is feared and stop'd ; a little fire in an undue place is feared , and quenched ; a little sin by a tender Conscience is not allowed , but mortified . Little sins are not without their peculiar Aggravation , for we stand with God in a small matter ; this Argues great carelessness and neglect of him . And hence that saying holds true . Quò levius mandatum eò gravius peccatum . The easier the Command , the more is the transgression aggravated .

3. A tender Conscience is afraid of the Occasions of Evil ; it knows very well how vehement the bent of corrupted Nature is ; and upon this score 't is unwilling we should come where there is forbidden Fruit , lest , that Fruit be lusted after , and then eaten . He that ventures upon Occasions of sin , 't is a sign that there is a secret hankering after it , and then no wonder if he fall into it ; or at least , that he has high thoughts of his own strength to withstand any Temptation ; and such self-confidence is ordinarily punished by Divine withdrawings , and then to be sure Temptation will be prevalent . Peter cryed out , though all men should be offended because of thee , yet will I never be offended : and afterwards , though I should dye with thee , yet will I not deny thee , Mat. 26. 33. 35. He unadvisedly follows Christ to the High-Priests Palace , and being there , his sinful fear discovers it self , he denies his Master , to secure himself ; he denies him thrice , and that with a Curse and Oath that he never knew him , verse 74. See what became of all his Confidence . A tender Conscience is always accompanied with self-diffidence , and causes us upon this score to keep far off from what is evil . God putteth no trust in his Servants , yea , his Angels he chargeth with folly ; surely then we have Reason to distrust our selves . Enter not into the way of the Wicked , says Solomon , go not in the path of Evil Men , avoid it , pass not by it , turn from it , and pass away , Prov. 4. 14 , 15. All Occasions of sin are heedfully to be avoided . Tender Conscienced Joseph , as he hearkned not to his Mistress , so he cared not to be with her , Gen. 39. 10. He thought it was not good to come too neer that fire , ( so a naughty Woman is set forth , Prov. 6. 27. ) for fear at last he might catch some heat .

4. A tender Conscience if it suspect any thing to be sin it will forbear , till satisfied . 'T is better a great deal not to go to the utmost bounds of Christian liberty then to go beyond it : better an indifferent thing should be abstained from as unlawful , than that which is really unlawful should be ventured upon as if it were indifferent . The Israleites when newly planted in Canaan , were so tender that when they did but suspect , that the Reubenites , and Gadites , and half Tribe of Manasseh , had built an alter for Burnt-Offerings , they they presently come out against them : for as there is but one Mediator , so there was to be but one Altar for Burnt-Offerings , namely , That which was made by Gods own appointment , Josh 22. This unsatisfiedness concerning some things , which yet we cannot peremptorily pronounce to be sinful , is I grant an argument of infirmity and weakness in the Conscience ; but truly 't is bonum signum ex malâ causâ a good sign from a bad cause , it argues a true fear of sin ; when not only all known sin , but that which is suspected to be so , is eschewed .

A tender Conscience is not bold and venturous , 't is afraid of Errours in Judgement , as well as wickedness in practise . As Malice and Wickedness is compared unto leaven , 1 Cor. 5. 8. so likewise errour and false Doctrine , Mat. 16 12. Then understood they how that he bad them beware , not of the leaven of Bread but of the Doctrine of the Pharisees and Sadduces . Since Errour is like unto Leaven ; is of an insinuating and spreading Nature , and Christ himself sayes Beware ; no wonder if a tender Conscience be cautious , and flies from those who publish divers and strange Doctrines . 'T was a notable saying of Augustine , (f) (f) Quae est enim peior mors animae quam libertas erroris ? omnes pacem quam omnis doctus & indoctus intelligit praeponendam esse discordiae , diligamus & teneamus unitatem . Hoc jubent Imperatores quod jubet & Christus quia cum bonum jubent , per illos non jubet nisi Christus . Aug. Epist. 166 ad Donat. That the liberty of Errour is the Souls death .

5. A tender Conscience takes notice of Gods anger while it hangs in the threatnings , and before that anger break forth , urges unto deep humilation . Thus Josiahs heart was tender and he did humble himself before God , when he heard his words denounced against Jerusalem , and the inhabitants thereof , and did rend his Clothes and wept before the Lord , 2 Chron. 34. 27. A tender Conscience is not satisfied unless contrition be true , such as God calls by that Name ; and such as he has promised reviving to , Esaiah 57. 15. 't is not satisfied unless the Heart be rent as well as the Garment , and be broken off from sin , as well as broken for it . Oh how will a tender Conscience bring sins to Remembrance ! t will lay on load and not spare , to this end that Christ may be prized who alone can give rest . David cryes out Innumerable evils have compassed me about , my Iniquities have taken hold upon me , so that I am not able to look up , they are more then the hairs of my Head , therefore my Heart faileth me , Psal. 40. 12. and then he adds ver. 13. Be pleased O Lord to deliver me , O Lord make hast to help me .

6. A tender Conscience is afraid of casting any of Gods Commands behind the back , but presses a respect unto all the Lords precepts . David was truly tender when he said , I esteem all thy Commandements concerning all things to be right , Oh that my ways were directed that I might keep thy Statues ! then shall I not be ashamed , when I have respect unto all thy Commandements , Psal. 119. 5 , 6. 128. 'T is said concerning Zachary and Elizabeth , that they were both Righteous before God , walking in all the Commandments and Ordinances of the Lord blameless , Luke 1. 5 , 6. A tender Conscience bids us eye such copies as these ; and write after them . No Ordinance of Gods institution , but God is ready to own it , and to be found in it , if he be sought in a due order ; and therefore no Ordinance is to be neglected . To live in the omission of any duty which God has Commanded , is to cut off a golden pipe whereby Grace may be conveyed to us ; and herein we do not consult our own good .

You see how the tenderness of Conscience discovers it self . But the great question will be , How may Conscience be made thus tender ? surely a question needful to be resolved . For tender Consciences where are they to be found ? stupidness of Soul is an Epedimicall malady 't is the disease of the Age , and the nearer the world approaches to its end , the more is this Disease likely to prevail . For such a security will go before the burning of the World at the last day , as went before the drowning of it in the dayes of Noah . The profane among us have so much lost , that they laugh at tenderness of Conscience . Multitudes of professors , their Consciences can swallow almost any thing : they can live in pleasures , and care about the World more then about the better part , they can fulfil their fleshly lusts , and yet Conscience is so wretchedly blind and dumb that at present it does not disquiet them . Nay the Wise Virgins themselves slumber . Believers many of them have lost their first tenderness ; and therefore more then we are aware of are concerned in this question , How may a Conscience be made tender ? I answer .

1. Study better the Nature of Sin . I will boldly say that a stupid Conscience knows not what sin is ; if once 't were understood ; it could not possibly be made light of . All that are hardned in sin , are deceived by it . Therefore the Apostle gives that caution , Heb. 3. 13. Exhort one another daily while it is called to day lest any of you be hardned through the deceitfulness of sin . As God is an incomprehensible good , so sin is an incomprehensible evil . (g) (g) Philosophers have measured mountains , Fathom'd the depth of Seas of States , and Kings , Walkt with a staff to heaven , traced fountains : But there are two vast , spacious things , The which to measure it doth more behove , Yet few there are that sound them ; Sin , and Love . Hebert . Agony . pag. 29. No Creature can fully understand it : onely God , who knows how good himself is , knows how evil sin is ; which is directly opposite and contrary to him . But though we cannot sound the bottom of this evil , no more then we can dig to the Earths Centre : yet much is discovered by the Word of God . Sin is worse then the Devil , for it made him a Devil . Take sin from the Devil , he will be a glorious Angel : if sin get into a glorious Angel 't wil turn him into a Devil presently . Sin will make us like the Devil if we go on in it , and bring us into the same state of unalterable misery .

But let us view sin a little with relation to God . 'T is a daring of his Power and Presence , a bold challenging of the Almighty to do his worst . 'T is an affront of his Majesty ; a casting off of his Authority ; Let us break his bands asunder , and cast away his cords from us , Psal. 2. 3. 'T is a robbing him of his Glory , which is so dear to him , and which he is so unwilling to give to another . 'T is a slighting of his Goodness , which is so vast and large that it should attract the Love and Hearts of all ; and which alone can satisfie and be beatifical to the Soul of Man . 'T is an injury to his Justice , contrary to his Holiness , denies his Truth , makes him a Liar , for neither Promises nor Threatnings are believed . Nay , Sin strikes at the very Being of God : for if hating our Brother be murthering of him , Ah! what is hatred of God to be called ? No wonder that the Lord is so angry at sin , and turns those that will by no means turn from it , into Hell ; and makes them for ever to bewail their Rebellion against him . If Sin were but rightly understood , Conscience would be tender of offending ; we should not dare to be so venturous upon so great an evil . Would you grieve for sin ? cry out , What have I done ? would you be tender and afraid to sin , when tempted ; say , What am I about to do ? how much shall I do against God ? how much shall I wrong my own Soul ?

2. That Conscience may be tender , see him that is invisible . Moses did thus by the eye of Faith , and this made him so tender , that he refused to be called the son of Pharoahs Daughter : he esteemed the reproach of Christ greater Riches than the Treasures of Egypt , and chose rather to suffer Affliction with the People of God , than to enjoy the Pleasures of Sin which are but for a season , Heb. 11. 24. — 27. The thoughts of God , do disturb the stupid Conscience ; therefore wicked men care not to speak , or hear , or think of him . But Believers endeavour to imitate David , who said , I have set the Lord alwayes before me ; and this makes and keeps Conscience very tender . Look up often to God , and the frequent viewing of him will encrease both Fear and Love . David having studied well the Omni-presence of God , and perceived that in every place God was perpetually by him ; he desires to have his heart and thoughts searched , and tried , and every wicked way in him discovered ; and Conscience is so tender , that he dares and cares to go in no way but the way that is everlasting , Psal. 139. 23 , 24.

See God in every ordinance ; then Conscience will tell you he is jealous about his worship , that he is a Great King ; and hath said , Cursed be the deceiver , who having a male in his flock , voweth and sacrificeth unto the Lord a corrupt thing , Mal. 1. 14. See God in every providence ; then Conscience will tell you , that mercies are not to be abused , nor consumed upon your lusts ; and that afflictions are sent to take away your Sin . See God in every Temptation ; how easily then will Conscience silence the Tempter , by telling him , 't is not safe to provoke the Lord to his very face , 't is not wisdom to forfeit his Favour , to incurr his Anger , for such poor things as Satan offers ; his greatest offers are but poor ; and oh how far does the Lord outbid him !

3. That Conscience may be tender , Bewail the stupidness of it , and cry to have it cured . Follow God with restless importunity ; Lord enlighten my eyes and awaken my Conscience , lest I sleep the sleep of death . He will be angry with you if you should think that you can cure your selves of this malady ; you cannot please this Physician better than to make use of him . You have great encouragement to seek unto him ; for he has expresly said , A new Heart will I give you , and a new Spirit will I put within you , and I will take away the Heart of stone out of your flesh , and I will give you an Heart of flesh , Ezek. 36. 26. The stone in the heart and the stupidness of the Conscience are diseases near a kin ; nay the one does include the other : a stony Heart implies a senseless Conscience , and an Heart of flesh a Tender-conscience . Hope in this word of Promise ; He is faithful that has made it : Never any yet have found the Lord backward to heal , that were indeed weary of their Distempers .

4. That Conscience may be tender , Eye the examples of Saints whose tenderness in Scripture is commended . How tender was Joseph ! though his Mistress tempted him , and he a Servant ; though he was a young man , and Single ; though opportunity offered it self , and there was a great probability of secrecy in reference to his Master ; though he was likely to be accused of an attempt to Ravish , if he did not consent to commit Adultery , and hereby his Masters rage might endanger his life ; Yet Conscience was so tender that he did not dare to do so great a wickedness . O Joseph though thou hadst a beautiful outside , yet thy inside , thy Heart was much more amiable ! How tender was Job , there was none like him in the Earth : he feared God and eschewed evil : and throughout chap. 31. you may read with what care and Conscience he Eschewed it . He was so watchful against uncleanness that he made a Covenant with his eyes ; he was so just , that he did not despise the cause of his own Servants . He was so Merciful , that he carried himself like a Father to the Poor , and like a guide and Husband to the Widdow . He was so free from revenge , that he rejoyced not at the destruction of him that hated him , neither did he lift up himself when evil found him .

Unto these Scripture instances I shall add another , concerning one of the Fathers . ( k ) He that writes the life of Anselmn , relates this passage , and ushers it in with this Preface . My Conscience bears me witness that I lye not . He feared nothing in the World more than to sin . We have often heard him profess that if 〈◊〉 the one hand he should see the horrour of sin , and on the other the pains of Hell , and must necessarily be plunged into one of the two ; he would chuse Hell rather than sin . Another thing also which may seem no less wonderful , he was wont to say , He had rather be in Hell being innocent and free from sin , than being defiled and polluted possess the Kingdom of Heaven . This tenderness of others may make us wonder at our selves ; and if seriously considered , might be a means , to prevent our making so bold with sin any more ; 't is not good in dally with Divine wrath , nor to play with Hell fire .

5. That Conscience may be tender , avoid every thing that is of a stupifying Nature . Whatever does defile , ● (h) (h) Nihil in mundo quantum peccare timebat . Saepe illum 〈◊〉 veritatis testimonio profitentem audivimus , Quod si hinc pecc●●● horrorem ; hinc inferni dolorem corpor aliter cerneret , & necessa●● uni eorum immergi deberet : priùs infernum quàm peccatum a●●●teret . Aliud quoque non minus for san aliquibus mirum , dicere● lebat , viz. malle se puram à peccato , & innocentem gehennam ●●bere , quàm peccati sorde pollutum coelorum regna tenere . De ●● Ansel . l. 2. in Oper. Anselm . apt to harden . Sins against knowledge that are committed presumptuously , how do they waste the Conscience ! when Satan can draw us to these , he gives us such a blow as stuns us . David after his folly with Bathsheba , how stupid was he ! after he had defiled the Wife how strangely did he carry it towards Vriah the Husband ! And thus stupid he does continue , till Nathan the Prophet is sent to startle him . One would have thought that assoon as ever the Prophet proposed the parable of the Ew-lamb , that Davids Conscience should have made application , but it was so stupid that it did not , till Nathan deals plainly with him for his sin and his ingratitude . Oh let every one cry out , Keep back thy Servant from presumptuous sins , let not them have Dominion over me , Psal. 19. 13.

6. That Conscience may be tender , Remember how smarting sin has been to others . See how it has put others upon the wrack , that you may grow wise by their harms . What made Pashur to have his name changed to Magormissabib , but because sin made him a terrour to himself and to all that were round about him . 'T was sin brought Cain to such a condition , that he cryed out , my punishment is greater than I can bear , Gen. 4. 13. Nay how have the Saints themselves been wounded by Sin , and groaned under the burden of it . My sore ran in the Night , sayes the Psalmist , my Soul refused to be comforted , I remembred God and was troubled , I complained and my Spirit was overwhelmed , Selah . Psal. 77. 2 , 3. So Psal. 88. 7. Thy wrath lieth hard upon me , and thou hast afflicted me with all thy Waves . Hark how the Prophet Jeremiah cryes out in the Name of the Church ; I am the man that hath seen affliction by the Rod of his wrath , he hath brought me into darkness ; be turneth his hand against me all the day ; he hath hedged me about that I cannot get out ; he hath made my chain heavy ; also when I cry and sho●● he shutteth out my Prayer : He was unto me as a bear lying in wait , as a Lyon in secret places ; he hath filled me with bitterness , he hath made me drunken with Worm-wood . Oh let Conscience think of this darkness , and chaine , and gall , and Wormwood , which are the dismal effects of sin , and so be afraid of it .

7. That Conscience may be tender , Let Death and Judgement be still within view . I am perswaded that was one reason why wickedness and security was so great in the old World , because it being ordinary for men to live seven or eight , or nine hundred years they did banish the thoughts of their latter end : but be you wise to consider it . The Apostle Paul professes concerning himself : I dye daily , 1 Cor. 15. 31. that is , he did not only dye more to sin and to the World every day , but he continually lookt upon himself as mortal , and at no time did he grow secure as if he were out of the reach of Death . It argued some tenderness in the Consciences of the (*) (*) Herodot . l. ● . Egyptians of old , whose custom it was at the end of their Banquets to bring in the Image of a dead carcass made of Wood , and to carry it about unto the guests , and to say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Look unto this when thou a●● Feasting , for after thou art Dead thou shalt be like it . 〈◊〉 the Lord did but teach you ( and teach you he would 〈◊〉 you were desirous to learn ) that holy Arithmetid● whereby you might be able to number your days aright , you would apply your Hearts unto Wisdome , Psal. 90. 12. Death would have a mighty influence upon your Consciences , especially if that which follows after judgement , were believingly considered . Conscience would stop thee when about to sin , if it ask thee , and thou dost think of these two questions seriously . If I sin , when I come to dye will it not be matter of trouble to me ? When I am judged how shall I answer for it ? many Consciences awake at Death , all must needs awake at Judgment , the Meditation of Death and Judgment would help much to awake them immediately .

8. That Conscience may be tender , meditate much upon Eternity . Our Thoughts may endeavour to reach Eternity , but they are quickly swallowed up and lost in the vastness of it . Eternity is the word of all others that has an awakening sound . What is not to be done and suffered for . the obtaining of Eternal Joyes ? How weak should all arguments be to perswade us to that which will bring us to ETERNAL Woes ? O Conscience ! get this word into thy Mouth , and be alwayes ringing it in sinners Ears . Eternity ! Eternity ! then thou thy self wilt be more tender , and wilt also bear the greater sway . O tell all that time is short and the fashion of this world passes away , 1 Cor. 7. 29 , 30. and that 't is madness ( which nothing can be an Hyperbole to set forth ) when they may be happy for ever , not to consent to their own happinesse ; and when they are warned to flee from Everlasting misery , willfully to throw themselves into it . Thus of that fourth particular , the goodness of Conscience lies in the tenderness of it .

5. The goodness of Conscience lies in its faithfulness in Witness-bearing . As we are not to bear false Witness concerning our Neighbour , so neither ought Conscience to bear false witness concerning our selves . Conscience must not be like Fame ; Tàm ficti pravique tenax , quàm nuncia veri . Speaking more Ordinarily what is feigned , than what is true . God , whose Officer Conscience is , is a God of Truth , and the Word , which is given for its Direction , is the Word of Truth ; and if that 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) (i) Neque magis vitio verti potuit conscientiae postea , cùm juste accusavit & condemnavit , quàm 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 open , does not mince or extenuate , but aggravate Iniquity : It can appeal to God concerning its unwillingness to conceal any of his Enemies ( for Mens Lusts are Gods Enemies , and their own too ) and it can challenge Satan to Name a sin which 't is not ready to acknowledge .

2. When the Conscience is pure , every sin is hated . Hatred is never better placed than upon sin . Our Brother is not to be hated ; nay , we are forbid to hate our Enemy : but sin we may hate without sparing . David tells us , that through Gods Precepts he got Vnderstanding , therefore he hated every false way , Psal. 119. 104. By the Word his Conscience was Informed and Sanctified , and this Universal Hatred of sin followed . Hatred is an Affection which aims at Destruction , and when 't is high 't is against the whole kind . Thus Haman hated Mordecai , and thought it scorn to lay hands on Mordecai alone , but sought to destroy all the Jews that were throughout the whole Kingdom of Ahasuerus , even the People of Mordecai , Esth. 3. 6. The pure Conscience strikes at the whole kind of sin : (k) (k) Est intentio Odii , nocere ; nec cessat in laesione peccati , sed in exterminio : verè poenitens juratus est in mortem peccatorum . Guil. Parisiensi . De Rhetor. divin . c. 23. where-ever 't is , whether in the Mind , in the Will , in the Affections , in Word , in the Actions . What Moses speaks concerning Idolatry , it does apply unto all sin , Deut. 7. 26. Thou shalt utterly detest it , and thou shalt utterly abhor it , for it is a cursed thing .

3. When the Conscience is pure , The whole Image of God is desired , and that the Soul may be like unto him in all things , wherein 't is its Duty to resemble him . What the Moral Philosophers say concerning the Mortal Vertues , that they are inter se concatenatae , that they are linked together , holds certainly true concerning those Graces which are wrought by the Spirit of God ; they are so linked together , that you cannot have one in truth but you must have all in some measure . This is a sweet Truth to a pure Conscience , for all Grace is longed after . Therefore Christ's fulness is eyed , and prized , and application is made to him , that out of that fulness we may receive , and Grace for Grace , John 1. 16. That is , that we may receive Graces answerable to those Graces which Christ has received of his Father for us : Thus the Wax does receive Character for Character from the Seal , and the Child Member for Member from the Father , though not of the same bigness and proportion . The pure Conscience is not double minded , 't is not partly for God , and partly for Mammon ; partly for Christ , and partly for Satan . But this is the desire that the God of all Grace , would work every Grace in Truth , and make all Grace more and more to abound .

4. When the Conscience is pure , the Mystery of Faith is held fast : The Apostle joyns Faith and a good Conscience together , 1 Tim. 1. 19. Holding Faith and a good Conscience , which some having put away , concerning Faith , have made ship-wrack . And 1 Tim. 3. 9. Holding the Mystery of the Faith in a pure Conscience . Whoever are truly purified , do prize the Gospel and the Mysteries of it ; they admire the contrivance of Mans Redemption by Christ Jesus , and are perswaded since his Blood is the Blood of God , that 't is sufficient to purchase lost Souls , and to purchase the lost Inheritance . The Mystery of Regeneration they are acquainted with , and the absolute Necessity of it . And though Justification by the Imputed Righteousness of Christ be Argued against , as absurd , by deluded Papists , and their wretched followers ; though the work of the Spirit in renewing & changing of the Heart , be derided by Profane Wits ; nay , by some that would be accounted Masters in Israel ; A pure Conscience notwithstanding retains these Mysteries . Thus the Church of Pergamus , though they dwelt where Satans Seat was , yet they held fast Christs Name , and did not deny his Faith , and that even in those days wherein the Faithful Martyr Antipas was slain among them , Rev. 2. 13.

5. Where Conscience is pure , God is Served in sincerity , and there is a willingness to live honestly . The Apostle tells us , that he Served God from his Fore-Fathers with a pure Conscience , 2 Tim. 1. 3. he did not Preach a new God , but the same which Abraham , Isaac , and Jacob , and all the Prophets were the Servants of . This God he Served with a perfect Heart , and with a willing Mind ; his Conscience did bear him witness , that his very Soul was engaged in the Lords Work ; and that he was very well pleased both with his Master , and with that business which his Master had Employed him in : and they were not his own things , but the things of his Lord which were sought by him . And as a pure Conscience engages to the Service of God , so to the living honestly , Heb. 13. 18. We trust we have a good Conscience in all things , willing to live honestly . Where such a Conscience is , that of the Apostle is heeded , Rom. 13. 12 , 13. The night is far spent , the day is at hand , that is ; the present time ( which is compared to the night because most are asleep in it , and much wickedness lies hid and is not yet disclosed ) the present time is far spent ; is almost come to an end ; and the day is at Hand , that is , the day of Judgement when all secrets will be brought to Light ; Let us therefore cast off the works of Darkness and let us put on the Armour of Light , let us walk honestly as in the day , not in Rioting and Drunkenness , not in Chambering and Wantonness , not in strife and Envying , and make no Provision for the Flesh to fulfil the Lusts thereof .

6. Where Conscience is pure , a greater measure of Holiness is aspired unto , and endeavoured after . Though sin does remain in a sanctified Heart , yet does it not remain quietly , Conscience deals hardly with it , as Sarah did with Hagar , Abrahams Egyptian Concubine , and is not satisfied , till 't is turned out of doors : though Grace is incompleat , yet compleatness is desired , the promises of Sanctification are lookt upon as very great and precious , and they are pleaded ; that the Divine Nature , may more and more be partaken of by them , & the Corruption that is in the world through lust more fully escaped . A pure Conscience will not suffer us to rest in that Grace which is already attained , but causes us to presse towards the mark : and to cleanse our selves from all filthiness both of the Flesh and Spirit , perfecting Holiness in the fear of God , 2 Cor. 7. 1.

But now it is to be inquired , How Conscience may be made thus pure ? unto which I answer .

1. The Word of God is like a fire to purifie , Jer. 23. 29. Is not my Word like Fire saith the Lord ? and like an Hammer that breaketh the Rock in pieces ? the word is compared to an Hammer , because as the hammer does break the Rock , so does the Word the the Heart , though never so hard and senseless ; 't is compared also to fire ; because like fire , it does both give light , and refine , and purifie the Conscience . Yeare Clean sayes Christ , but how ? through the word that I have spoken unto you , John 15 , 3. Let the Word of Christ therefore dwell in you richly , 't will be an Excellent and effectual Antidote against sin and temptation : when your Hearts stand in awe of the Word of God , as David's did , how will it preserve you from defilement !

2. Affliction is like a Furnace to refine , That Conscience may be pure , Affliction is to be improved . The Rod of Affliction , though it seem to be dry and withered , yet like Aaron's , 't will bud and blossom , and bring forth the Fruits of Righteousness , Heb. 12. 11. Now no chastening for the present seemeth to be joyous , but grievous , nevertheless afterwards it yieldeth the Peaceable Fruits of Righteousness unto them that are Exercised thereby : And before the Apostle informs us , that 't is God's design in Afflicting , to refine and purifie , v. 9 , 10. We have had Fathers of our Flesh , who Corrected us , and we gave them Reverence , shall we not much rather be in subjection to the Father of Spirits , and live ? For they verily for a few days chastened 〈◊〉 after their own pleasure , but He for our profit , that we might be partakers of his Holiness . The smart of Affliction does help very much to awaken Conscience , and to discover the evil and danger of sin ; and then sin is found to be ten thousand times more bitter when we reflect upon it , than ever was fansied to be sweet in the time of Temptation . We may indeed with submission pray against Affliction , and intreat that gentler ways may be used to sanctifie us , and we may take the more comfort , and our sincerity will be the more Evident , when milder Methods are effectual . One of our English Poets speaks Excellently to this purpose . (*) (*) Herbert . Discipline , pag. 173 , 174.

Throw away thy Rod , Throw away thy Wrath. O my God , Take the gentle path . For my hearts desire Vnto thine is bent : I aspire To a full consent . Not a word or look I affect to own , But thy Book , And thy Book alone . Though I fail , I weep : Though I halt in pace , Yet I creep To the Throne of Grace . Then let wrath remove , Love will do the deed ; For with Love Stony hearts will bleed . Love is swift of foot ; Love's a Man of War , And can shoot , And can hit from far . Who can scape his bow ? That which wrought on thee , Brought thee low , Needs must work on me . Throw away thy Rod , Though Man frailties hath , Thou art God : Throw away thy Wrath.

But if the Father of Spirits sees it meet and needful to use the Discipline of the Rod , it concerns us to hear the Voice of it , and understand the meaning : and this it always speaks , and that very plainly , that our Consciences , and indeed all within us , should be more clean and Holy .

3. The Blood of Christ purges the Conscience from dead works . This is the Fountain which in the Gospel is set open for S●n , and for Uncleanness . 'T is He who hath loved us , and washed us from our sins in his Blood , Rev. 1. 5. So , Heb. 9. 14. How much more shall the Blood of Christ , who through the Eternal Spirit Offered up himself without spot to God , purge your Consciences from dead works to serve the Living God . Though our Lord aimed at our Justification , and the Remission of sin , when he shed his Blood , and Sacrificed himself for us , yet he had our sanctification and cleansing also in his eye . Upon this Account the Apostle Peter tells us , That he bear our sins in his own Body on the Tree ; that we being dead unto sins , might live unto Righteousness , 1 Pet. 2. 24. And we read , Eph. 5. 25 , 26 , 27. that Christ loved the Church , and gave himself for it , that he might Sanctifie and cleanse it , and present it to himself a glorious Church , not having spot or wrinkle , or any such thing , but that it should be Holy and without blemish . Apply this Blood unto your selves , be perswaded that it has a sanctifying vertue ; and pray for purity , as that which is a great part of Christ's purchase , as well as your own Perfection .

4. If you would have Conscience pure , you must not resist , but yield unto the Spirit of Christ . 'T is his Work , not onely to shew sin , but to slay it : he convinces of sin , and also Mortifies the deeds of the Body , Rom. 8. 13. If ye live after the Flesh , ye shall dye ; but if ye through the Spirit do Mortifie the deeds of the Body , ye shall live . The Power of sin is great , and this Power is strengthned by the Principalities and Powers of Darkness , who do endeavour to keep up sins Dominion : So that if the Spirit of the Lord did not shew the exceeding greatness of his Power , our Hearts and Consciences would still remain defiled ; we should never have our Fruit unto Holiness , nor the end everlasting Life . I have done with that sixth particular , The goodness of Conscience lies in the purity of it .

7. The goodness of Conscience lies in the calmness and peace of it . What the Apostle speaks concerning the wisdom which is from above , That 't is first pure , and then peaceable , may be applied unto a good Conscience : first , 't is pure , then peacable ; there may indeed be purity without peace ; but there cannot be true peace without purity . There is a false peace which is too commonly found in the ungodly and the Hypocrite ; this peace sin does not disturb , but increase : and by this peace the strong man armed does keep possession . But true peace is peculiar unto them that are sanctified ; and when once they have attained unto it , they are brought as it were within the Suburbs of Heaven , and see the dawning of that Light which is everlasting . That you may the better discern this true peace of Conscience I shall set it forth in these particulars :

1. True peace of Conscience is founded upon the Blood of God . So Christs Blood is called , for as he was made of the seed of David according to the flesh ; so he is expresly affirmed to be over all God blessed for ever , Rom. 9. 5. There could be no remission of sin without shedding of blood , and no other blood would serve the turn : the blood of Bulls and goats would not take away sin , Heb. 10. 4. Nay supposing that Mans blood had been shed for us , it would not have been expiatory . Shall I give my first born for my transgression ? the fruit of my body for the sin of my Soul ? Mic. 6. 7. Nothing but what satisfies the justice of God , will satisfie and pacifie the Conscience ; and bring it to a well-grounded tranquillity : but 't is the blood of Christ alone that satisfies divine justice ; Conscience therefore can have no true rest till that blood be applied . Luthers Conscience could never be quieted with Popish pennance and severities , but when he came to understand that great Article of Christianity , Faith in the Blood of Jesus . (l) (l) In corde meo iste unus regnat articulus , scilicet . Fides Christi , ex quo , per quem , & in quem omnes meae diu noctuque fluunt refluuntque theolicae cogitationes . Luther , in Epist. ad Gal. praefat. Oh then the storm was laid ; by applying this blood of Christ , he was able to joy in God through the Lord Jesus by whom he had received the atonement . Where the Blood of Christ is not known and trusted , there cannot possibly be true peace .

2. True peace of Conscience supposes reconciliation with God . As long as there is no peace above with God , there can be no true peace within . Where this is , the covenant of peace has been taken hold of , and the terms of reconciliation have been submitted to . The Apostle tells us that God is in Christ reconcileing the World unto himself , not imputing their trespasses to them : Nay , though himself be the party injured by sin , though he be unsought to , though he has no need at all of the sinner , and be so infinitely high above him ; yet he stoops so low as to beseech him to be reconciled , 2 Cor. 5. 19 , 20. and he does assure transgressors though never so great , that if they rely upon Christ for pardon , and are broken for sin , and consent to turn from all their wicked wayes and thoughts ; he will multiply forgiveness , and will have mercy upon them . Now when these terms are consented to , and Faith and Repentance are wrought in the heart , God is now no longer a Foe , but a Father . All this is supposed in peace of Conscience : 't is consequent upon peace with God , and cannot go before it . We must be the Sons of God , before we can know we are so , and rejoyce in our Adoption .

3. True peace of Conscience , is alwayes joyned with Righteousness : just as the stars of the same Constellation part not , but rise and set and keep together . The Holy Ghost has joyned Righteousness and Peace : Rom. 14. 17. The Kingdom of God is not meat and drink , but Righteousness and Peace , and joy in the Holy Ghost . Righteousness is put first to shew that all Peace and Joy is false without it . There must be the Righteousness of Christ imputed ; and there must be Holiness and Righteousness imparted where true peace is . The fruits of Righteousness are called peaceable in Scripture , because Conscience is so well satisfied in reflecting upon them . If any known wickedness be practised in the life , or so much as loved and regarded in the heart ; as it will be a barr to communion with God , so 't will be an effectual impediment unto peace of Conscience . Isa. 57. 20 , 21. The wicked are like the troubled Sea when it cannot rest , whose waters cast up mire and dirt . There is no peace saith my God unto the wicked .

4. True peace of Conscience , is not without a Scripture-ground to warrant it . Upon this account it is called the fruit of the Lips , Isa. 57. 19. I create the fruit of the lips , peace , peace ; because 't is built upon that word which the Lord has spoken . The good Conscience does argue from Scripture-premises , and drawes both a sweet and a safe conclusion . There are indeed a great many paralogisms or false wayes of arguing ; as when we argue our state to be good because Members of the visible Church , and Professors of Religion ; because we engage in ordinances and have a name that we live . But a good Conscience uses other Mediums . It observes what are the Characters of Believers , which are not to be found in any Hypocrite in the world ; and finding these in the Heart , it does justly conclude a man to be a right Believer . From our prizing Christ above all , it argues we have Faith in him . From our loving of God , and desiring after him , it argues that we were first loved of him , 1 Pet. 2. 7. 1 Joh. 4. 19. From our Repentance and Hatred of Sin , it argues that Iniquity shall not be our Ruine . From our being Spiritually Hungry , it argues we shall be filed with good things . From our Hearts being in Heaven , it argues our Treasure is there ; and that there is a place preparing for us . Such things as these are sound evidences of a good state ; and that peace that is thus warranted , is highly Rational : and though the Rain descend , and the Floods come , and the Winds blow , and beat never so vehemently , they will not be able to disturb it .

5. True peace of Conscience is spoken by the Spirit of God : therefore it is called the peace of God . Phil 4. 7. The peace of God which passes all understanding shall keep your hearts and mindes through Christ Jesus . God is said to speak peace to his people , and he does it by his Spirit , Psal. 85. I will hear what God the Lord will speak , for he will speak peace to his People and to his Saints : but let them not turn again to folly . (m) (m) Est haec salutatio , Gratia & Pax ; &c. nova & inaudita mundo ante praedicationem Evangelii , haec duo vocabula universum comprehendunt Christianismum ; Gratia remittit peccatum , pax tranquillam reddit conscientiam . Duo diaboli nostri qui nos excruciant sunt peccatum & conscientia . Sed haec duo monstra Christus ●icit & conculcavit in hoc saeculo & suturo . Luther . in Epist. ad Gal. c. 1. God speaks peace in that he promises good things to his Saints , and in that he assures them they are Saints ; and that these promises belong to them . If the Holy Ghost did not help the Conscience , when 't is looking into us and prying after Grace , and the Evidences of the new Creature ; we should never be able to discover any thing . Satan and our own hearts together would so confound us , that our doubts would be invincible : and we must needs be strangers to peace . Saints in Scripture have begged of the Lord to examine and to prove them ; and not without reason : 't is from him we have eye-salve to discern our condition , that we may not on the one hand say we are rich and increased with Goods , when we are Empty and Miserable : nor on the other hand , say we are Empty , when we are partakers of the unsearchable Riches of Christ .

6. True peace of Conscience is ever accompanied with a Spiritual combat , in which the Spirit does lust against the Flesh ; to be at peace with the Flesh and the Lusts of it , is in effect to make a Covenant with death and to be at agreement with Hell . The Apostle therefore tells us that in all true Believers , the Flesh is opposed by its contrary the Spirit , Gal. 5. 17. The Flesh lusteth against the Spirit , and the Spirit against the Flesh , and these two are contrary the one to the other . By Spirit here we are to understand the spiritual and regenerate part in the Saints . That which is born of the Spirit is Spirit . There is not only a combat between Conscience and the Flesh in sincere Believers ; but there is a Combat in their very Hearts and Wills : Lusting or Desiring is an act of the Will ; now because 't is said the Spirit Lusteth against the Flesh , 't is a sign the Heart is weary of it . The Will would fain have the Flesh and the Affections of it crucified . Peace of Conscience cannot be where sin is liked and cherished . When Satan does object against a Believer the remainders of corruption , Conscience has this to plead and reply , that these reliques of the old man are a very Body of Death which Believers sigh and groan to be delivered from , Rom. 7. 24. O wretched man that I am who shall deliver me from the Body of this Death ?

But here it may be asked , how may this true peace of Conscience he attained ? I shall say something at present , though afterward I shall have occasion to speak to this matter .

1. Would you have peace of Conscience ; be humbled more deeply , and grieve more heartily because of sin . The Apostle does not only say be afflicted , but mourn , but weep , let your laughter be turned to mourning and your joy to heavinesse , Jam. 4. 9. He uses several words importing the same thing , to shew that 't is not a slight sorrow which sin calls for , nor a little humiliation which will usher in peace . Our Lord calls the mourners blessed , for they shall be Comforted : and the Prophet tells us that the high and lofty one that inhabits Eternity , will dwell with them that are of an humble Spirit , and to this end , that they may be Comforted ; to revive the Spirit of the humble and to revive the Heart of the Contrite Ones . Oh reflect upon your selves , call to remembrance how much evil , and how little good has been done by you all your days : those evils which have been done how have they been aggravated ; & that good that has been done , how has it been lessened by your manner of doing it ! look so long on sin till you find your Hearts break and melt , till you are utterly displeased with your selves . This is the way to have a kind look and a good Word from God . When Ephraim repented , did smite upon his Thigh , to shew that sin was matter both of his sorrow and indignation , when he was ashamed and confounded in himself ; What does the the Lord say ? Is Ephraim My dear Son ? is he a pleasant Child ? for since I spake against him I do earnestly remember him still , therefore my Bowels are troubled for him and I will surely have Mercy on him saith the Lord , Jer. 31. 19. 20.

2. If you would have true Peace of Conscience acquaint your selves better with the Gospel . The Gospel is called the Gospel of Peace , the Word of Reconciliation . Christ is called the Prince of Peace , and the Father , The God of Love and Peace ; and Ministers are stiled the Ambassadors of Peace , that Preach glad tidings of good things . Though upon Mount Sinai there be nothing but blackness , and Darkness , and Tempest , though the Law does bind the sinner under the Curse , and cause the Heart to quake and tremble ; yet upon Mount Sion we may behold Jesus the Mediator of the new Covenant , and that Blood of sprinking which speaketh better things than that of Abel , Heb. 12. 24. In the Gospel Christ is set forth as a propitiation , and through him God is ready to forgive , and Plenteous in Mercy and Redemption . Here 's good news indeed to see all things thus prepared towards an union and agreement ; and all that is required of transgressors is , that they should expect peace no other way but by Christ Jesus , and that they should consent to rebell no more . Now when the Conscience observes , that Christ is alone relyed on for reconciliation , and nothing else is trusted in ; and that the Heart is grieved at its Rebellions , and now is willing to yield it self to God ; Peace hereupon follows .

3. Be not strangers unto that duty of self-Examination . The reason why sinners are not troubled is , because they do not know themselves , nor the danger of that Estate in which they are : and the reason why Saints have not Peace , is because they are not so well acquainted with themselves as they should be , they do not so well understand what an happy change the Lord has wrought both relative and real ; both in their condition , and in their Heart and Spirits . What delving ▪ and digging , and turning up the bowels of the Earth to find out Silver and Gold ! And surely 't is worth our while to ransack and search our selves throughly , if that we may find what is much more precious then Gold that perishes . The Apostles command is express : Examine your selves , prove your own selves , and the end wherefore they were thus to examine and prove , was , that they might know themselves , whether they were in the Faith , whether Christ were in them yea or no , 2 Cor. 13. 5. And while you are thus upon trial of your selves , since a mistake may undo you for ever ; cry , that the Lord who knowes you , would teach you to know your selves ; and that you may think of your selves as he does .

4. Plead the Promises of strengthning Grace . For the more strong you are in Grace the more evident the Truth of it will be . The Lord has promised you shall grow up as Calves of the stall , and that you shall thrive as Willowes by the water-courses . The Righteous shall flourish like a Palm-tree , and grow like a Caedar in Lebanon ; those that are Planted in the House of the Lord , shall flourish in the Courts of our God , Psal. 92. 12 , 13. and all this to shew that the Lord is upright , and there is no Vnrighteousness in him , v. 15. So that these Promises may with confidence be pleaded , and God will not be backward to fulfil them . The more Grace you have , the more 't will be exercised , and the more 't is exercised , the more plainly you will be able to discern it , and consequently have the greater Peace and Comfort in it . Those that have little Grace , and are full of doubts , should strive after so much Grace as to be past doubt .

5. Love the Commands of God and do them . If once your Hearts are pleased with the Laws of God , 't is a sign that you are indeed in Covenant , and that the Lord has put his Laws in your minds , and writen them in your Hearts , and has been Merciful to your Vnrighteousness . Hearken to the Psalmist , Great Peace have they that Love thy Law , Psal , 119. 165. Love of the Law will make us carefull to keep it ; and this is the way to have the Lord manifest himself to us , as he does not manifest himself to the World , Joh 14. 21. He that hath my Commandements and keepeth them , he it is that loveth me , and he that Loveth me shall be loved of my Father , and I will Love him and will manifest my self to him , and v. 23. If a man Love me he will keep my Word , and my Father will love him , and we will come to him and make our abode with him . The manner of the Father and Sons making their abode in us , we are not so well able to apprehend ; but the effects of this in-dwelling are more evident , and Peace is one of those effects . Abound in Obedience and the work of God , for that 's the truest Peace where there are most of Fruits of Righteousness , Isaiah 48. 18. Oh that thou hadst harkened to my Commandements ! then had thy Peace been as a River and thy Righteousnesse as the Waves of the Sea .

6. Be sure that you connive not at any known sin . For this will be sure to hinder Peace , I am afraid that in most doubting ( I dare not say in all ) and complaining Souls , that there are some lusts or other that they deal gently with , and these Absaloms do disturb their Peace . They indulge to their passions , inordinate Affections , Pride , Sensuality , Covetousness ; and 't is no marvel that they are strangers to peace . 'T is not more natural for Water to extinguish Fire , than for allowed sin to hinder peace of Conscience . It exceedingly grieves the Spirit of the Lord , from whom peace flows , and he will suspend his influences , and will neither quicken nor comfort if himself be quenched and grieved . Had Sampson peace in the lap of Delilah ? or Herod peace in the embraces of Herodias ? such things may please the flesh , but they wound the Spirit , and are a trouble to the Conscience . If you set up idols in your hearts , and the stumbling block of your iniquity before your face , God will answer you accordingly , and no peace will he speak till you repent , and turn from your idols , and turn away your faces from all your abominations , Ezek. 14. 3 , 4 , 5 , 6.

7. Begg earnestly to be sealed by the spirit unto the day of Redemption . The Apostle tells the Ephesians , that after they Believed , they were sealed with the holy spirit of Promise , which is the earnest of our Inheritance , Chap. 1. 13 , 14. This sealing of the Spirit as it does imply Sanctification , and setting us apart for God from profane uses , so also an intimation that we are Sanctified , in Order to our being fitted for an incorruptible and undefiled Inheritance . As 't is the Spirit which does convince the World of sin , so 't is he who does convince the Saints that they have Grace and Righteousness . O therefore pray , that this Comforter may come and abide in you for ever ; for though you have the Privy Seal really upon you of Gods foreknowledge and Election ; though you have the Seals of the Covenant administred ; nay , though you are Sealed with the Image of God in effectual Calling and Regeneration ; yet till this Sealing Spirit does make it Evident , you will not have Peace . Thus of that seventh Particular , The goodness of Conscience lies in the Calmness and Peace of it .

8. The goodness of Conscience lies in this , That 't is void of Offence . The Apostle does profess , that herein he did Exercise himself , to have a Conscience void of Offence , both towards God , and also towards Man , Acts 24. 16. A good Conscience has Respect unto both Tables of the Law : Godliness and Honesty are both Commanded ; that is , a regard to God , and to our Neighbour . (n) (n) — Phlieg asque miserrimus omnes Admonet , & magnâ testatur voce per umbras , Discite justitiam moniti & non temnere Divos . Virgil. Aeneid . 6. A good Conscience takes Notice what the Lord chiefly calls for , namely , our Reverence , our Faith , our Love , our Delight ; and is not satisfied with any External Acts of Worship , unless these Internal and more acceptable pieces of Service are given to him . 'T is careful also that our Duty towards Man be performed , because the Commands which enjoyn this have the stamp of Gods Authority upon them ; and we cannot sin against our Brother , but we sin against the Lord , in whose Image Man is made , and who has Commanded us to Love our Neighbour as our selves . A good Conscience will not suffer any to be careless of those Duties of Mercy and Righteousness towards Men ; because God is so strict , as to those , that he will permit the external Acts of his own Service to be omitted , rather than Mercy should not be shewn . Go ye and learn that , says Christ , I will have Mercy , and not Sacrifice : That is , Mercy rather than Sacrifice . q. d. If Sacrifice cannot be Offered , but Mercy must be Neglected , let me be without Sacrifice , rather than thy Brother that needs it , be without Mercy .

Two things are here to be Observed : A good Conscience is void of Offence , in that it will neither give Offence , nor take it .

1. A good Conscience is afraid of giving Offence . What is the Work of Satan ? 'T is to Offend God as much as he is able , and to be putting stumbling-blocks before Men , that hereby they may fall into sin . Now , surely Satan is in no wise to be imitated . A scandalous Life , and a good Conscience cannot stand together . How express and full is that Command , 1 Cor. 10. 32 ? Give no Offence , neither to the Jews , nor to the Gentiles , nor to the Church of God . Those that are within , are not to be Offended , lest they be grieved and discouraged : Those that are without , are not to be offended , lest they be confirmed in their prejudices against Religion , and hardned in their wickedness : Therefore we are to walk circumspectly , to Act as upon a Theatre , where many Eyes behold us , and all to this end , That we may be blameless and harmless , the Sons of God , without Rebuke in the midst of a crooked and perverse Nation , among whom we are to shine as Lights in the World , Psal. 2. 15.

2. A good Conscience will take no Offence ; that is , not at God , not at Christ , not at Religion ; whatever it sees done by Men , or whatever it beholds come to pass by the Providence of the Lord . A good Conscience likes not Religion the worse , though there be never so many Hypocrites ; for all the Men in the World cannot so much inveigh against Hypocrites , as Christ does speak against and threaten them . It likes not Truth the worse , though never so many are led away with the Error of the wicked ; though so many were turned Arrians , yet Athanasius stood up for the God-head of our Lord Jesus . A good Conscience likes not Christ the worse , though never so many Apostatize ; nor Holiness the worse , though every where spoken against ; nor Christianity the worse , because of the Cross and Persecution .

But here two Questions are to be resolved , how taking , and how giving offence may be prevented ?

Would you take no Offence ?

1. Labour after a greater measure of Vnderstanding ; those that are in the dark , or whose Eyes are dim , are more apt to stumble , A clearly enlightned Conscience will weigh things well , and will easily perceive how unreasonable 't is to take offenc at Religion for the miscarriages of Professors , which Religion does so much condemn , and not in the least encourage or allow of : How unreasonable 't is to take offence at the Gospel of Christ , because of the Crosse , since the Crosse is so needful , is so much sweetned ? and the sufferings of this present time are not worthy to be compared with that glory that is to be revealed , Rom. 8. 18.

2. Let your Love be stronger and stronger ; this will lift you up above , and carry you over all difficulties , and stumbling blocks . They that Love the Law of the Lord , the Psalmist tells us , that nothing shall Offend them , Psal. 119. 165. Jacob's Love towards Rachel hindred him from taking offence at any thing ; his Wages are changed , he must serve fourteen years ; yet Love made all to be swallowed . Love to God and to his Word , will make you content with any thing ; you will know how to want , and how to abound ; how to go through Honour and Dishonour , good Report , and evil Report : Love will break through all difficulties , and make you follow hard after God .

3. Consider the Happiness of those that are not Offended , Mat. 11. 6. Blessed is he whosoever shall not be Offended in me . When Discouragements are mighty , and Temptations are strong to make us forsake our Lord , and yet we cleave to him , he takes it the more kindly , and we shall in no wise be losers .

But , Secondly , Would you give no Offence ? Then ,

1. Seriously think of the danger of scandal : thou that dost harden a sinner , or grieve a Saint , 't were better a Millstone were hanged about thy Neck , and thou cast into the depth of the Sea , Mat. 18. 6. Scandal does mightily Heighten Transgression , and the punishment hereafter will be proportionable .

2. Be encouraged with this , That scandal is possible to be avoided . You may Live so , as to be Blessings in the places where you Live , and justly an Offence to none . I do not say , you may Live wholly free from sin , but you may be kept from grosse and scandalous sins altogether . (o) (o) Sanctorum vitam inveniri posse dicimus sine crimine ; s●● peccato autem qui se vivere existimar , non id agit ut peccatum 〈◊〉 habeat , sed ut veniam non accipiat . Augustin . Samuel had carried himself so , that the Israelites could not charge him with any miscarriage . I have walked before you from my Child hood unto this day ; behold , here I am , bear witness against me before the Lord , and before his Anointed , Whose Ox have I taken ? Whose Asse have I taken ? Whom have I defrauded ? Whom have I Oppressed ? Or of whose hand have I received any Bribe to blind my Eyes therewith ? 1 Sam. 12. 2 , 3. So the Apostles , 1 Thes. 2. 10. Ye are witnesses , and God also , how Holily and Justly , and unbalmeably we behaved our selves among you that Believe : that is , You that were most Acquainted with us , and did most Observe us , could spye nothing scandalous or blame-worthy in us . He that writes the Life of Mr. Robert Bolton , tells us , that he walked so with God , that he could not be taxed with any grosse or scandalous sin from his Conversion to his Dissolution , which was about thirty Years . Be encouraged by such Examples , and the same Grace which wrought such effects in them , can work the same in thee .

3 Plead the Honour of Religion , and Gods own Name as an Argument to prevail with him to preserve you from scandalous Iniquities . Tell him you desire to be kept without Rebuke , that his Name may be secured from Blasphemy , and that his Doctrine may in all things be Adorned .

Thus have I at large Discoursed concerning the first thing which I proposed . I have told you wherein the goodness of Conscience lies , and how it may be attained .

In the Second place I am to tell you wherein the Acts of a good Conscience , and the Acts of the good Spirit of God are to be distinguished the one from the other : And before I shew the difference between them , I shall lay down these ensuing Propositions .

1. All that good , whether Light or Grace , or Peace that is in the Conscience , is wrought by the Spirit of God : As Gifts are from the Spirit , so is Grace most certainly from the same Spirit , and all that comfort which has any Reason or Foundation proceeds from this Comforter . Whatever means have been effectual to the bettering of the Heart and Conscience , 't is from the Spirit they have had their Efficacy . Whatever then we discern in our selves that is truly good , we must eye the Spirit as the Efficient of it , and without his working it would never have been in us at all , 1 Cor. 12. 11. But all these worketh that one and the self-same Spirit , dividing unto every Man severally as he will .

2. When ever Conscience does its Duty , and Acts as is ought , 't is certainly Acted by the Spirit . As the Spirit does infuse the Habits of Grace , so 't is he that does produce them into Act and Exercise ; as he does cast the Seed of God into the Heart , so he makes that Seed to grow , and to bring forth Fruit. I Laboured , says the Apostle , yet not I , but the Grace of God which was with me , 1 Cor. 15. 10. If in a Natural sence we are said to Live in God , and move in him also . Surely the Spirit of God is the Author of all spiritual Life , and of all spiritual and Holy Motions .

3. Conscien●e though never so good must arrogate nothing to it self , but all praise is due unto the Lord . For it is he that makes the difference between the best and the worst Conscience , and the best would be the worst if he did not make a difference . A good Conscience is said to bear witness in the Holy Ghost , Rom. 9. 1. And as it bears witness in the Holy Ghost , so it move to Duty , checks from Sin , encourages upon Welldoing ; and all this it does in the Holy Ghost , by his illumination and assistance .

4. 'T is true that the Spirit of God does make use of Conscience very much in his dealing with us . He deals with us as those which have such a power as Conscience , and that are in a capacity of reviewing our selves ; and applying what is spoken either by way of Terrour or by way of Consolation ; and if the Spirit aid us , we shall review and apply to some purpose .

Having laid down these things , I distinguish between the Acts of the Spirit , and the Acts of a good Conscience , thus .

1. The Spirit of God is the Principal Agent ; the good Conscience Acts under him . As in the work of Conversion the Act of the Minister , and the Act of the Spirit are vastly different . The Minister is a worker together with God , that is , he is honoured so far , as to be employed as an instrument to good ; but what 's his Words or Arguments to raise the dead in trespasses and sins ? 't is the Spirit that causes Life to enter into the dead dry bones . He that plants is nothing , and he that waters is nothing ; so truly unless the Spirit did 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 no enjoying of God at all : Where there is no true Holiness , sinners are without God in the World , they spend their Mony for that which is not Bread , and their labour for that which satisfies not , Isa. 55. 2. They only have recourse to broken Cisterns that can hold no water ; but they neglect , and by their iniquities are kept at a distance from the Fountain of living Waters . Thus that which is the Hell of Hell they undergo on Earth , and yet such is their stupidness , they are little , if at all concerned .

2. Without a good Conscience no service that we perform can be acceptable . A bad Conscience is like the dead Flie in the Apothecaries Oyntment , that spoils the whole . This was it that made the Lord to speak thus to Israel of old , Isa. 1. 11 , 12 , 13. To what purpose is the multitude of your sacrifices unto me ? I am full of Burnt-Offerings , and the fat of fed Beasts , and I delight not in the Blood of Bullocks or of Lambs , or of He-Goats . When ye come to appear before me , who hath required at your hands , to tread my Courts ? Bring no more vain Oblations , incense is an Abomination to me : the Sabbaths and calling of Assemblies I cannot away with : it is Iniquity even the solemn meeting . When ye spread forth your hands , I will hide mine Eyes from you : yea , when you make many Prayers I will not Hear . And the reason of all this was , because their Consciences were defiled with Blood , with injustice , with unmercifulness , with oppression . Thus also Isa. 66. 3. because their Consciences were defiled by chusing their own way and their souls delighted in their abominations , the Lord says , He that kills an Oxe , is as if he slew a man ; he that sacrifices a Lamb , is as if he cut off a Dogs neck ; he that offers an Oblation , as if he offered Swines Blood ; he that burneth Incense as if he blessed an Idol . Two things are absolutely necessary unto the acceptation of our services , one is the Mediation of our Lord Jesus , and therefore our sacrifices , though never so spiritual , are said to be acceptable through Jesus Christ , 1 Pet. 2. 5. and the other , the cleansing of Conscience from all known and allowed sin , for iniquity will separate between us and our God , and make him hide his face from us .

3. Without a good Conscience there can be no quiet or Peace but will prove exceedingly to our prejudice (p) (p) Malâ & tranquillâ conscientiâ sicut nihil pejus ita nihil i●foelicius , haec est illa quae nec Deum timet nec hominem reveretur . Bern. De Conscien . cap. 3. pag. 1109. The mirth of distracted and phrantick persons makes us ready to weep , because we know how little reason there is for it ; and thus unreasonable is security and peace , where there is an evil Conscience . Sin is such a Master , as none of its Servants have cause to be very jocund . When Death and Hell , ( which is the wages of sin ) is paid , then I am sure 't will be sad day with sinners , and all their jollity will be turned into the height of anguish and tribulation . Art thou without a good Conscience , and yet art quiet ? thy quietness is thy Disease . As there is a Natural Lethargy whereby Bodies sleep unto natural Death , so there is a Spiritual Lethargy whereby Souls sleep unto Eternal Death : and they wake not till the sight of an angry God upon the Judgment-seat , and the feeling of the unquenchable flames of Hell awake them . He had a bad Conscience that said Soul take thine ease ; and so had he , that fared sumptuously every day , but their ease did them harm , and was a means to bring them unto these torments where no ease is to be looked for : Ah woe unto sinners that are at ease ! the ease of the simple does slay them , and the prosperity of Fools destroyes them , Prov. 1. 32.

4. Without a good Conscience 't is impossible that we should be truly good our selves , If Conscience be bad , all things else within us are likely to be a great deal worse . If this which should restrain from sin connive at sin , how will iniquity abound ! if this which should be urging unto duty does not it self do its Duty , how will duty be cast off ! there will quickly be a saying unto God depart from us for we desire not the knowledge of thy wayes ; what is the Almighty that we should serve him ? Job 21. 14 , 15. To say that a man has no Conscience , is as much as to say that a man has no goodness . When a sinner is indeed turned unto God , one of the first things that is wrought upon in him is his Conscience ; and the more Holy he is , still his Conscience does become more Pure , and wakeful , and tender . When a sinner that is almost perswaded to be a Christian , falls back again , and becomes as vile , nay , viler than ever ; his Conscience rings him many a sad peal to prevent his relapse , and 't is sometimes a great while before his Conscience can be charmed . But if once this is laid into a Dead sleep , the lusts of the Heart will grow impetuous and strong ; the affections will be vile , and at length there may be a running out to all excesse of Riot in the Conversation . Certainly if Conscience be bad the whole man is defiled ; if Conscience does exercise no Authority for God , sinners will fulfill the desires of the Flesh and of the Mind , and will walk according to the course of this World , according to the Prince of the Power of the Air , the Spirit which worketh in the Children of Disobedience .

5. Without a good Conscience , as nothing is good in us , so nothing is good or pure to us . The Apostlet ells us that unto the pure all things are pure , but to them whose Minds & Consciences are defiled there is nothing pure , Tit. 1. 15. A bad Conscience defiles every thing . A man that is Conscious to himself of loved and regining sin , whatever Creatures he uses , he abuses ; his Food , his Estate , his Health , his Strength are all impure to him , because his Corruptions are served with all these , his blessings are turned into Curses because he makes a sinful and Cursed use of them . Nay not only things secular , but also things sacred , even the Ordinances of God , are prophaned and polluted by an evil Conscience , Prayer is turned into an Abomination , and the Lord calls it Howling , Hos. 7. 14. They have not cryed unto me with their Hearts when they howled upon their beds . The word becomes a savour of Death unto Death , the Eyes being shut , and the Ears closed , and the Heart being more hardened under it . Receiving the Lords Supper is turned into a being guilty of the Body & blood of the Lord and Eating and Drinking Damnation to our selves , 1 Cor. 11. Thus a bad Conscience which suffers sin to rule without any considerable disturbance , spoyls all we do , turns good into Evil ; and the better things are in themselves makes them so much the worse to us . (q) (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) (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 th●● 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) (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) (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 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 . When 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 Word unto them . But we have an Advantage above the Jews , because the Revelation of the Lords Will , 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 . When 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 ? W● are told , that this is the Condemnation , that is , t●● 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 ma●●● 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 Me●●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 ●●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 s●● 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 me● 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) (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 called the Prince of the Power of the Air , the Spirit which worketh in the Children of Disobedience . If you make nothing of disobeying the Word of God , if you walk according to the course of this world , and fulfill the desires of the flesh , and the carnal mind , Eph. 2. 2 , 3. 't is a sign , that Satan does command you , and your peace is far from being true .

3. That peace of Conscience is false , where there is a walking after the imagination of the evil heart . Those words do sound like Thunder , Dreadfully rattling in the air ; Deut. 29. 19 , 20. And it come to pass when he heareth the words of this curse , that he bless himself in his heart saying , I shall have peace though I walk in the imagination of mine heart . The Lord will not spare him , but then the anger of the Lord , and his jealousie , shall smoake against that man ; and all the Curses that are written in this Book shall lye upon him , and the Lord shall blot out his name from under Heaven . The heart of man is foolish , deceitful , wicked , desperately wicked ; 't is a very sore judgment to be given up to our own hearts lusts , and to be suffered to walk after our own counsels . Sinners need not other enemies , they are forward enough to go astray of their own accord , and to ruine themselves ; let them follow their own hearts , and they will infallibly come to Hell in the conclusion . If any therefore do walk in the way of their hearts , and please and gratifie their own sinfull affections , and say they shall have peace ; they speak without book , without Gods book I am sure .

4. That peace of Conscience is false , where the soul is intoxicated with sensuall Delights and Pleasures . Thus the rich man was at peace , whose ground brought forth plentifully , who resolved to pull down his barns and to build greater , that he might bestow all his Fruits and his Goods : and since there were Goods sufficient for many years ; he was clearly for taking his Ease , for Eating and Drinking and making merry , Luk. 12. 16. — 19. One great cause of Sodoms security , was , their giving themselves over unto sensuallity : Whoredom and Gluttony and Drunkenness , do take away the heart ; such consider no more than if they were brutes , nay , they come short of brutes , even the most stupid of them . Isa. 1. 3. The Ox knoweth his Owner , and the Ass his Masters Crib ; but Israel doth not know , my People doth not consider . Sensual Pleasures , as also Worldly cares , do overcharge the heart , so that there is no trouble or concernedness about eternity ; and while they dream not of any such thing , the day of the Lord does come on them like a snare . Luk. 21. 34 , 35. And take heed to your selves , lest at any time your hearts be overcharged with surfetting and drunkenness and cares of this Life , and so that day come upon you unawares ; for as a snare shall it come upon all them that dwell on the face of the whole Earth .

5. That peace of Conscience is false which is built upon present dispensations of Providence . Sinners are apt to argue wrong , both from prosperity and from adversity , that their state is good , and so put a cheat upon their own Souls . Some are perswaded that because the Lord loads them with external blessings , this is a certain sign of his love . But the Holy Ghost informs us , that the ungodly prosper in the World , and increase in Riches , that they are not in trouble like other men , that they have more than Heart could wish , Psal. 73. 12. Daniel tells us , that even Kingdoms are given to the basest of men , Dan. 4. 17. Luther said concerning the (u) (u) Turcicum imperium quantum est , nihil est nisi panis mica quam dives pater familias projicit canibus . Luther . Tom. 2. in Gen. in cap. 21. Turkish Empire that it was but a morsel cast unto a Dog . And if whole Kingdoms are given to the ungodly , who can argue himself a Saint , and loved of God , from his worldly enjoyments ? 't is not the having of the World , but sitting loose from it , looking upon our selves as Strangers and Pilgrims in it , and improving it for God , that will argue we are indeed his Children .

On the other side some are perswaded , because afflicted at present , that it will be well with them in the Life to come . But wicked men may also be afflicted . God does distribute sorrows to them in his Anger , so that they are as stubble before the Wind , and as chaffe which the storm carrieth away , Job 21. 17 , 18. 'T is not then our being corrected that will prove us Children but our receiving of Correction and being humbled and reformed by it ; though never so often in the furnace , if we are not at all Refined we are but Reprobate Silver .

6. That Peace of Conscience is false which is built upon External profession and Priviledges . Thus of old many because they were called Jews , did rest in the Law & made their boast of God , though at the same time they did break the Law , and dishonoured God by their presumptuous Transgressions , Rom. 2. 17. 23. Many now a dayes are called Christians , and beguile themselves with an empty name . It will not advantage any to name the name of Christ , if they will not depart from iniquity ; to call him Lord , Lord , if they are resolved still to rebell against him . They had great Peace and confidence , who said Lord , Lord , we have Eat and Drunk in thy presence , and thou hast taught in our Streets . And yet both their peace and confidence were without ground , the door is shut against them , they are excluded from the Kingdom ; for , they were notwithstanding all their Profession , workers of iniquity , Luke 13. 26 , 27. By such a profession iniquity has the greater aggravation , ( w ) he is most inexcusably ungodly , who has most of the form , but nothing of the Power of Godliness .

7. That peace of Conscience is false , that is built upon External Righteousnesse , and escaping the more grosse pollutions of the World . The Apostle Paul before his Conversion , was , touching the Righteousness of the Law blameless , Phil. 3. 6. that is , his Conversation was so agreeable to the letter of the Law , and so free from any foul and scandalous sin , that men could not blame him . But though he was thus blameless , yet he was graceless ; and though he thought himself to be alive , and his state to be good and safe , yet he was deceived , as he found afterwards . That Pharisee had a false peace , who said , God I thank thee , I am not as other * * Nos vero quid respondere pro nobis possumus ? tenemus Symbolum & evertimus confitemur munus salutis pariter & negamus . Ac per hoc ubi est Christianit as nostra , qui ad hoc tantummodo , Sacramentum salutis accipimus , ut majore postea praevaricationis scelere pecc●mus ? Salvian . De Gub. Dei . l. 5. pag. mihi , 195 , men are , Extortioners , unjust , Adulterers , or even as this Publican . I fast twice in the week , and give Tithes of all that I possess , Luke 18. 11. but all this was insufficient to prove him justified .

There were two great faults in the Righteousness of the Pharisees , and of all those who resemble them . One is that their Righteousness was only external , so their lives were but blamelesse , they minded not what lusts reigned in their Hearts . The other is , that their Righteousness was trusted , in as that which was sufficient to commend them unto God , whereupon they slighted the sufferings and satisfaction of Christ . 'T is unreasonable for any to be at peace who go no further than a Pharisee , ( if they go quite so far ; ) for our Lord speaks expressely , Mat. 5. 20. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees , ye shall in no case enter into the Kingdom of Heaven .

8. That peace of Conscience is false , that is founded upon some lazy wishes after Grace and Holinesse . There may be in unregenerate Hearts , especially at som times , some pangs of desire and inclinations to that which is good , but their desires to continue bad , are stronger and do bear down all their inclinations to good which are much more feeble . Agrippa cryed out to Paul before a great multitude , and before Festus who a little before had charged both Paul , and consequently Christianity it self with madness . Almost thou perswadest me to be a Christian , Act. 26. 28. Here was an inclinableness to Religion , but 't was born down by a stronger propension to Worldly greatness and Pleasures . A Woman may have some kind of good will , and Affection for a Person , and yet when it comes to the upshot , refuse to have him for an Husband ; so sinners may have some fluttering good thoughts and wishes for Christ and Grace , and yet utterly refuse to give themselves wholly to the Lord Jesus , or to be indeed and throughout sanctified .

Oh how many that say they desire after Grace , and to be rid of sin , are deceived in and by themselves ! they know not what they say , nor whereof they affirm . Sin in the general they desire to be freed from , but come to particular sins which are for their profit , for their credit among carnal men , for their ease and pleasure , these they won't let go . Not considering who Christ is , they are inclined to him ; but when they are told , that as he is a Redeemer , so a Ruler , and that he must bring their very Thoughts and Affections into captivity and obedience , that they must submit to the holiest Commands , and not be ashamed or afraid to confesse Him , though it cost them never so dear . Here they make a demurr , & then have no real mind to be his Disciples . Oh deceive not your selves with lazy desires after Holiness , where there is a more vehement and fixed desire to wallow still in your filthyness and pollutions .

9. That peace of Conscience is false which is founded upon some confused and general apprehensions of the mercy of God in Christ ; but this use onely is made of this mercy , encouragement is taken from it to continue in sin . 'T is the commonest thing in the World for sinners to gagg their Consciences with the mercy of God and the Death of Christ . They have sinned , but God is Merciful , and Christ has dyed for sinners , even for the chief of them . And upon this they quiet themselvs ; they use these Truths as charms to cast Conscience into a sleep , that it may not be disturbed it self , nor disturb them . But such would do well to consider , that though the Scripture speak glorious things of Divine Grace and Mercy ; yet there is not in the whole Book of God one promise of Mercy made to sinners who are Resolved to go on still in their wickedness . The Lord will not save the ungodly in their sins , but from their sins ; and if they will not be saved from Sin , they shall not be delivered from Wrath.

Where God does proclaim his Name : The Lord Merciful and Gracious , long-suffering , abundant in loving kindness , goodness and truth , forgiving Iniquity , Transgression , and Sin , keeping Mercy for thousands , to rap off the fingers of presumptuous Souls from catching hold of what is not their Portion ; 't is added , and that will by no means clear the guilty , Exod. 34. 6 , 7. Guilty does not Relate unto past Guilt , for that is supposed in that expression , Forgiving Iniquity , Transgression , and Sin . But by Guilty we are to understand them who are Resolved to Contract fresh guilt by an Obstinate continuance in evil doing ; while they are of this mind , they have nothing to do with Mercy and Christ , for they prefer their Lusts before both , and so are unlikely to be the better for either hereafter ; since because of both they presume to grow worse and worse at present .

10. That Peace of Conscience is false , where the Sinners heart is afraid of a searching Ministry . 'T is said concerning the Prophet Amos , that the Land was not able to bear his words , Amos 7. 10. Which Argued , though Israel was secure , yet their security was Carnal and groundless . Sincerity loves plain dealing , but Falshood is afraid of it . If you cannot endure these Preachers that Rebuke sharply , that apply home , that threaten terribly , that warn faithfully , that examine and try impartially ; 't is a sign your Peace is Founded upon the Sand , and quickly your Building will be overthrown . (x) (x) Man cannot serve thee , let him go , And serve the swine , there there is his delight , He doth not like this Vertue , no ; Give him his dirt to wallow in all night : These Preachers make His head to shoot and ake . Herbert , p. 93. If those Preachers are most acceptable , that never come within a Mile of your Consciences but leave you asleep as they found you , how certain is it that the Blind lead the Blind , and though they go jolly together , yet they are going towards perdition . 'T is a startling place , Jer. 5. 30 , 31. A wonderful and an horrible thing is committed in the Land : why , what 's the Matter ? The Prophets Prophesie falsly , and my People love to have it so . I must add also , that though you do attend upon the most awakening Ministry , if you please your selves with giving a bare attendance , and with countenancing the strictest ways ; but in the mean while you apply Truths to others , this concerns such and such , but take no notice how you are concerned your selves ; let me tell you plainly , that your Peace is not right , but a most dangerous stupidity .

Thus have I described and Discovered what is a false Peace of Conscience . In the next place I am to shew you how unreasonable 't is to give Entertainment unto such a kind of Peace .

1. Conscience is at Peace , but God speaks trouble . When sinners bless themselves God curses them ; when they promise much good to themselves , God threatens ten thousand times more evil . The Psalmist tells us , that the Reason why many ungodly ones are secure , is , because they think God to be altogether such an one as themselves , Psal. 50. 21. They see no evil in sin , and they think the Lord sees none neither ; they love sin , and they think God does not so much hate it , or at least , that he will connive at their wickedness . Can there be a more gross mistake ? And how unreasonable is that Peace which is grounded upon such a mistake ! No , secure Soul , know , God hates sin infinitely more than thou canst love it ; and though thou flatter thy self in thy own eyes for the present , He will Reprove thee , and set thy sins in Order before thee . Oh now consider this , ye that forget God , lest he tear you in pieces , and there be none to deliver . All thy Blessing of thy self cannot make thee Blessed ; all thy promises to thy self are vain , for thou canst not perform one of them . But the Lord both can and will fulfill his threatnings , and cause the curse denounced to overtake thee .

2. As long as a false Peace does last , Satan is unlikely to be cast out . Awakened and troubled Souls are afraid of being under his Power , and in time look after Deliverance ; but they that are secure , will swallow his Baits , and follow this Enemy as long as he Sails with the stream of Corrupted Nature , and tempts them to that which their own wicked hearts delight in . And is it not sad to be in possession , and at the Command of so Cruel an Enemy ? A Believers Heart is the Temple of the Holy Spirit , but the Heart of a wicked Man is the hole of the Old Serpent . Oh the danger that such are in to be stung to death , and destroyed every moment . The Jews did boulster up themselves with this , That they were Abraham's Seed , and they were foolishly confident that God was their Father : But Christ speaks plainly , Ye are of your Father the Devil , and the Lusts of your Father ye will do , John 8. 44. The Devil is a Father to all presumptuous souls , they do his Will , and will be his Prey .

3. This false Peace is very provoking , and makes the breach between God and the Sinner still wider . Barely to sin does not so much incense , as to make Light of it , and not to be troubled after sin has been committed . The Apostle tells us , that mens hardness and impenitency , causes them to treasure up unto themselves wrath against the day of wrath , and the Revelation of the Righteous Judgment of God , Rom. 2. 5. If a Servant commit a fault , and afterwards laugh in his Masters Face , this is more insufferable than the fault it self . Thou that canst forget God days without Number , and yet art at Peace ; thou that canst neglect the Lord Jesus and his Benefits , and yet art at peace ; that canst Live without the Word and Prayer in secret , and when thou prayest with others , thy Heart is absent , and yet art at peace : Thou that canst be Intemperate , Sensual , Unclean , Covetous , Proud , Slothful , and yet art at peace : Alas , how much is God thine Enemy ; how bitterly dost thou provoke him unto Anger ! The lighter sin is made of , the heavier 't will be sound , and the weightier Gods indignation .

4. This false Peace will be but short , Job 20. 4 , 5. Knowest not thou this of Old , since Man was placed upon the Earth , that the Triumphing of the wicked is but short , and the Joy of the Hypocrite but for a moment . This false peace can last no longer than Life , and Life is hasting to a Conclusion , as the swift Ships unto the Haven , and as the Eagle does unto the Prey . How small is that satisfaction which the hungry man takes in a Dream of a Feast , He Dreameth , saith the Prophet , and behold , he eateth , but he awaketh , and his Soul is empty , Isa. 29. 8. Secure Souls do Dream that God is a Friend , but when they awake they will find him an Enemy ; they Dream that they are whole , but when they awake they will find that they are sick ; and if Hell wakes them they will find their case altogether Desperate , and their Disease past Cure : They Dream that they are Rich and increased with good things , but when they awake they will perceive themselves empty and miserable . False peace may fitly be compared to a Night-vision , for as there is no real ground for it , so 't is but of very short continuance .

5. This false peace is threatned with sudden destruction . Solomon tells us , Prov. 29. 1. He that being often reproved hardneth his Neck shall suddenly be Destroyed , and that without Remedy . And the Apostle speaks to the same purpose , 1 Thes. 5. 3. When they shall say , Peace and Safety , then sudden Destruction cometh upon them as travel upon a Woman with Child , and they shall not escape . Have you never taken notice of a Man Labouring under the Falling-sickness ? He seems as well as any person in the World , eats as heartily , walks as strongly as another ; but upon a sudden down he falls , foams at Mouth , beats his Breast , and becomes a spectacle of great horror . Sinners that have a false Peace , look chearfully , go up and down from day to day quietly , as if no danger were near them , but at length Death seizeth upon them , and it seizeth on them suddenly , for it finds them utterly unprepared , and the first death is immediately followed by the second ; and if we could see them in Hell , Ah , how should we behold the Case altered ! How are they brought into Desolation as in a moment , and utterly consumed with terror ! Psal. 73. 19. All their vain hope is turned into a most tormenting despair , all their false joy and peace is changed into inconceivable agonies and vexation of Spirit .

6. This false peace of Conscience will very much heighten the Torment that shall follow . As Heaven will be the Sweeter to Believers , because of their foregoing Sorrows , Sufferings , and Temptations ; so Hell will be the more Bitter to the Ungodly , because of their Confidence that they should scape it . They that have a false peace , do come many of them with an expectation to have the door of Heaven open to receive them : Lord Lord open unto us , as if they should say , Lord Lord , We are at the door , and therefore let us have admission into thy Kingdom . But when they find the door shut , and shut for ever against them ; and instead of a place in Heaven , they are thrown down into one of the hottest places in Hell : Oh what weeping and wailing , will be the consequent ! Death was the worse to the Amalekite that brought tidings of Sauls death to David , because he expected a reward for his news . 'T was more grievous to Agag to be hewed in pieces by Samuel before the Lord , when he came forth delicately , and said , surely the Bitterness of Death is past . So Hell will be the more intolerable unto them , who fully reckoned upon it that they were secured from those burnings .

When a sinner that is in a false peace all his days , is chased out of the world ; and beyond his expectation , nay , contrary to his expectation is turned into a flaming Hell : We may conceive him thus speaking . Little , ah little indeed , did I think that this was the place I was going to . I did not imagine the Judge had been so Righteous , the Trial at his Tribunal so Strict ; and that so few would have been saved . I did not imagine 't was so ordinary for Souls to be deceived , and that there was so much counterfeit grace in the world . I thought my self safe , when I was farthest from it ; and never perceived my mistake till now 't is too late to correct it . I dreamt of Heaven , but am in the lowest Hell ; I hoped to be saved , but must be a damned wretch to all Eternity . Oh that I had waked before ! How happy had I been , if a right trouble of Conscience had been in the room of a false peace ! Wo is me that I flattered , and by flattering did undo my self ! And now what course shall I take ? Ah this totally confounds me , that no course can be taken for my relief . Heaven now I see , but so far off that I can never get thither ; and out of Hell there is no Redemption . So much be spoken by way of reproof to them whose Consciences are in peace , but that peace has no good ground upon which 't is builded .

4. They are to be reproved who offer violence to their Consciences , and very ordinarily do sin against them . Conscience speaks once , twice , thrice , speaks in the name of the Lord , tells them of Life and Death ; of the Life that will be lost , and the Death which will be incurred by sin ; and yet these Transgressors go resolutely on in an evil course , and hate to be reformed . They do in effect speak to their Consciences as the children of Judah did to the Prophet , Jer. 44. 16. As for the word which thou hast spoken to us in the name of the Lord , we will not hearken unto thee . Let Such consider and that seriously ,

1. Sinning against Conscience is the way to Cauterize and Sear it . 'T is bad to have a dul Conscience , which does its office so remissly , that no good effect at all follows ; this onely Almost perswades a man to that which is good , onely Almost disswades a man from that which is evil . 'T is worse to have a stupid Conscience , which takes no notice of thousands of sins , unless some very crying ones be committed , and that commission followed with some grievous Plagues . But 't is worst of all , to have a seared Conscience ; which is not at all moved though there be a giving full way to the most foul abomination . (y) (y) Cauteriata conscientia est quae nullâ ratione commovetur , ne atrocissimis quidem flagitiis ; & in iis praecipue reperitur qui p●stquam fuerint illuminati , sceleratae vitae sese dediderunt . Ames . De Conscient . lib. 1. c. 15. Such a kind of Conscience , as one observes , is to be sound especially in those who have been enlightned , but contrary to that Light do sell themselves to do wickedly . Where Conscience is seared , Light is extinguished : there is no Grief or Shame because of sin , but an impudence and rejoycing in evil ; the mind is reprobate , and the affections vile , and iniquity is committed with Greediness . Even some Philosophers have called this searedness 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because the heart is senseless like a stone , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 because such sinners become like brute Beasts made to be taken and destroyed , 2 Pet. 2. 12.

A Sinner whose Conscience is seared as with an hot iron , how does he stand ready for the Devils service ! and commonly he is employed in the vilest pieces of Satans Drudgery . When Richard the third did Murther his two Nephews , that he might come to the Throne ; he employed a couple of villains to perpetrate that murther , who were so senseless as to stick at nothing . When Belzebub has any eminently and egregiously odious work of darkness to be done , he does set a man with a seared Conscience about it ; such an one is likely to do the business effectually . Such Transgressors declare their sin as Sodom , they openly bid defiance to Heaven ; and how soon may the Just and Jealous God by some remarkable stroke destroy them . What a madness is it to sin against Conscience , since this has so great a tendency unto the fearing of it !

2. Sinning against Conscience may bring you to despair . If Conscience be not seared by Sin , it may be so wounded , as that a cure may be conceived impossible . The Soul in a great agony may cry out , My breach is wide like the Sea , and who can heal me ? Great is the sin , great is the horrour of Despair . What the Poet sayes concerning Envy , may very truly be applied unto Desperation : Siculi non invenere Tyranni Majus tormentum . The Sicilian Tyrants ( though infamous for their cruelty ) never invented a Torment comparable . When Despair has once seized upon the Conscience , then indeed there is Hell above ground . A Despairing sinner is the truest and likest picture of a damned Reprobate . The deplorableness of such a state wherein hope leaves a sinner , and he gives over himself and all for lost , I shall set forth in these particulars ,

1. A Despairing Conscience remembers God , and is troubled : it sees frowns in his Face , and how terrifying is his Voice ! for he speaks unto such sinners in his wrath , and vexes them in his sore displeasure . Then sayes Luther , (z) (z) Verus terror nascitur cùm Dei irati vox auditur , h. e. cùm sentitur conscientiâ . Tum enim Deus qui antea nusquam erat est ubique , & qui prius dormire videbatur , omnia audet & videt : & ira ejus sicut ignis ardet , furit , & occidit . Luther . Tom. 1. in Gen. c. 12. There is true Horrour , when the voice of an angry God is heard , and perceived by the Conscience ; then the Lord who was thought to be no where , is every where ; and he that did seem to sleep before , does now hear and see all things ; and his Anger like the Fire does burn and rage and kill all before it . A despairing sinner apprehends what a terrible enemy the Lord is , and then to think that this Lord is his Enemy , and that justly ; and withall , that he is now irreconcilable , oh how does this confound him .

2. A Despairing Conscience looks upon the creatures and findes them all miserable comforters . Judas in temptation thought thirty pieces of silver a great matter , but when he was seized upon with Despair , he flung away the silver as that which was altogether unprofitable , Mat. 27. 3. 5. Love of money had wounded him , and money it self could not heal him , nor buy a medicine for him . Riches say to the despairing Conscience ; We are not able to deliver in this day of the Lords anger : Pleasures say , Help is not to be found in us , 't is not in our power to sweeten that cup of trembling , which is filled with the wine of Gods indignation . Honours and worldly Greatness say , We cannot skreen thee from Him that is higher than the highest , and who if he will not 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 peris● 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 . 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) (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 thy Rebuke O God of Jacob , the stout Hearted are spoyled , none of the men of Might have found their Hands . Thou even thou art to be feared , who may stand in thy sight when once thou art Angry ?

3. That Conscience may be awakened , consider seriously that you are alwayes under the Eye and Power of God , so that he can do with you what he pleases . You cannot hide your selves from him , nor defend your selves against him . Though you dig into Hell , thence can his hand take you , though you could climb up to Heaven , and make your nest among the Starrs , yet thence he can bring you down , Amos 9. 2. Your breath is in His hand , dare you to provoke him ? and he can take it out of your Nostrils , without asking you leave , or giving you the least warning . You have no Lease of your Lives , but are Tenants at will in these Cottages of Clay ; the Lord can turn you out , and require your Souls at your hands at his own pleasure .

God has most Sovereign Power , he is the onely absolute Monarch , because all others are subject to himself . Whom he will he Kills , whom he will he keeps alive , whom he will he sets up , whom he will he puts down , whom he will he saves , and whom , and when he will he can destroy for ever . He does according to his pleasure in the Army of Heaven , and among the Inhabitants of the Earth , and none can stay his hand , or say to him , What dost thou ? Dan. 4. 35. Surely 't is not safe by thy stupidness of Conscience any longer to engage this God against thee .

4. Firmly Believe , that 't is not more certain thou art a sinner , than 't is certain that the Lord of Heaven is displeased with Thee , Thee in particular . Thou that hast an hard Heart , and a senseless Conscience , I am to tell thee heavy Tidings , Gods Soul does hate Thee , and he is Angry with thee every day . If God should permit one of thy Old Companions in Wickedness to rise from the Dead , to tell thee that his wrath abides upon thee , and that thou art making haste unto the place of Torment , would not this startle thee ? Or if an Angel from Heaven should meet thee with a Flaming Sword in his Hand , and tell thee , the way that thou takest is perverse before God ; and naming thy Name , John , Thomas , Richard , should say plainly , that the Lord is thine Enemy ; how would this affect thee ? Why , the Word tells thee this ; and that is a more sure word of Prophecy . How expresly is it said , Wo to the wicked , it shall be ill with him : Upon the wicked God shall rain Snares , Fire and Brimstone , and an horrible Tempest , this shall be the Portion of their Cup , Psal. 11. 6.

5. Look upon God as the Lord of Hosts , that thy Conscience may shrink and be afraid . Many Legions of Angels are at his Service , his beck commands them , they are his Ministers to do his pleasure , Psal. 103. 21. And these Angels do so excell in strength , that one of them was able to destroy in one Night , an hundred fourscore and five thousand of the Assyrian Army , Isa. 37. 36. All the Devils in Hell God can Employ , and they are very forward to be the Instruments of his Wrath and Revenge upon the workers of Iniquity . The Men of the Earth are at his Command , and he can stir up their Spirits , and bring whole Armies of them against the People of his Indignation . The Beasts of the Field , the Fowls of the Air ; nay , the most inconsiderable Creatures he can make terrible , so as to tame the proudest of his Adversaries . Those Locusts spoken of by Joel , when God does Marshal them into an Army , how terrible are they ? Like the noise of Chariots on the tops of Mountains shall they leap , like the noise of a Flame of Fire that devoureth the stubble , as a strong People set in Battel array , before their face the People shall be much pained , all Faces shall gather blackness , Joel 2. 5 , 6. The Fire and Hail , Snow and Vapour , and Stormy Winds fulfill Gods Word . The Thunder and the Lightnings say unto him , Here we are ; being ready to consume the Rebellious against him . The Lord is very terrible in himself , oh dreadful to have an Omnipotent Enemy ! But when besides his own Power , he has so great an Host at Command , how should sinners tremble before him !

6. Look back and see what Security has brought upon others . Stupidness of Conscience has been the fore-runner of the most astonishing Judgments that ever were inflicted . Read the Story of the old World , and the Drowning of it : Was it not terrible , when all the Fountains of the great Deep were broken up , and the Windows of Heaven were opened , and the Rain was upon the Earth for forty Days and forty Nights together , Gen. 7. 11 , 12 ? Oh , what crying , and what climbing was there to avoid that Deluge , but all in vain ; the Waters prevailed exceedingly , fifteen Cubits above the highest Mountains , and all flesh dyed that moved upon the Earth : Fowl , Cattel , Beast , Creeping thing , and every Man . But Security went before this Flood that swept all away . They Eat , they Drank , they Planted , they builded , they Married , and were given in Marriage , even to the Day that Noah entred into the Ark. The like sottishness and unsensibleness was in Sodom and Gomorrah , before the Lord Rained Fire and Brimstone , bringing Hell out of Heaven for their signal overthrow , who had been sinners before the Lord exceedingly . Like sins will have like ends ; and if thy Conscience is stupid as the Sodomites were , thou mayst be destroyed suddenly , and signally as they were .

7. That Conscience may be awakened , consider how unlikely 't is that Divine Patience should last much longer towards you : Do not think that his patience towards his Enemies will be like his Mercy towards his Children , and endure for ever . You have found him long-suffering , 't is Foolish presumption to think he will be ever suffering . Laesa Patientia fit furor , Abused Patience may quickly become Fury . Hippolytus , (b) (b) Magne regnator Deûm Tam lentus audis scelera tàm lentus vide● ! Ec quando saevâ fulmina emittes manu , Si nunc serenum est ? Seneca . in the Tragedy , when his Mother-in-Law made an Incestuous motion to him , wondred at the patience of Heaven , and that she was not presently struck dead with a Thunder-bolt . It may be Matter of great Admiration , that stupid sinners have been spared all this while : Oh , let them not reckon that they shall be still spared , though they continue in their provocations . Sottish and Senseless sinner ! the Devil who temps thee to sin , would fain drag thee to Hell immediately ; but 't is that God whom thou offendest , that hinders him , and exercises forbearance , to see if at length thou wilt be led to Repentance .

But if thou art stupid still , God may quickly suffer Satan to have his will upon thee , and , which is worse , cause his own wrathful Vengeance to take hold on thee . Dost thou think that the Spirit 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) (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 Worm , 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 Whirle-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 ? Why 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 Wisdom , nor working in the Grave , whither thou art apace going .

4. Take Notice of the Immortality of thy better part , thy Precious Soul : (d) (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 of this Judge at that day be ! Every mouth shall be stopt , and every sinner speechlesse . Oh then the Evil of sin will be made Manifest ; and how Righteous 't is for the Lord , to Sentence the Wicked unto Everlasting Fire . Whom He Condemns , every one will Condemn ; and they shall not choose but Condemn themselves .

4. After the Judge has past Sentence , he will be inexorable : no Cryes , no Tears will prevail with him to Repeal it . Those that then are Condemned , can never be Justified , can never be saved . Oh what is that Misery which is Extream , as to the Measure ; and as to the Duration of it , Everlasting !

5. Thou in Particular must give Account of thy self unto this Judge . All must appear before the Judgement seat of Christ , and that All includes thee . Every one of us must give account of himself to God , Rom. 14. 12. And Oh secure sinner , if all must be judged according to their Works , begin now to tremble that thy works have been all so bad ; what kind of Sentence is likely to be past upon thee ? Is thy Worldliness , and Uncleanness , and neglect of God and Christ and Duty ; and thy stupidness of Conscience , notwithstanding all this , likely to be rewarded with Heaven ? No , no , that which is thy due ( and thy due shall be given thee ) is everlasting Destruction from the presence of the Lord , and from the glory of his Power .

10. Take some encouragement , that 't is not too late to awake as yet , though Conscience hitherto has slept securely . Thy Glasse is not yet run , thy Sun is not yet set , thy Day is not yet ended ; there may be possibly an Inch of thy Span of time remaining ; Oh sleep no longer , but up and be doing thy main business . When the ship was drowning the Marriners come to Jonah , with a just rebuke , What meanest thou O sleeper ? Jon. 1. 6. When Souls are sinking , and when sinners are damning , there is much more reason to say to Conscience , what meanest Oh Sleeper ! Awake before it be quite too late . Call upon God to awaken you throughly ; he can make the sleepy , nay , the dead to hear his voice : Joh. 5. 25. Verily , verily , I say unto you , the hour is coming , and now is , when the dead shall hear the Voice of the Son of God , and they that hear shall live . So much be spoken ( and Lord make what has been spoken Effectual ! ) to awaken secure Consciences .

In the second place I am to shew how wounded and awakened Consciences , may be Cured and Comforted . And here it will be needfull first to shew you some mistakes about trouble of Conscience , which are very common ; Secondly to discover when Conscience is troubled after a right manner ; Thirdly how Comfort is to be applied in that trouble .

For the first of these , namely , the mistakes about trouble of Conscience ; they are these following .

1. That is not right trouble of Conscience which is onely the product of , and lasts no longer than Affliction . When Pharoah was under the smart of the Rod , he cryed out I have sinned ; but this was not real trouble for sin , for as soon as ever the Rod is taken off , Pharoah is as resolved to sin as ever . The mettal while the Fire burns , is Liquid , and you may cast it into any form ; but take away the Fire , and it becomes hard as ever . Such kind of mettall are many hearts , while in the Furnace of Affliction , how melted and tender do they seem ; but when taken out of that Furnace , then they quickly cool and become perhaps more obdurate than before . Who would have thought ( though so indeed it was ) that the Israelites , who when God slew them , did seek him , and returned and enquired early after him , and remembred that he was their Redeemer and their Rock ; should all this while onely flatter him with their Lips , and that their Hearts should not be right with him nor stedfast in his Covenant ?

2. That is not right trouble of Conscience which is onely sorrow after the world : (*) (*) Tristitia mundi est quum propter terrenas afflictiones animos despondent & luctu opprimuntur ; tristitia autem secundum Deum quae Deum respicit , dum unicam miseriam ducunt excidisse à Dei gratiâ ; ac timore judicii ejus perculsi , peccata sua lugent . Calvin . this kind of sorrow is so far from having a promise of life made to it , that the Apostle affirms , it works death , 2 Cor. 7. 10. There is a great sorrow in thy Heart , and it appears in thy very looks , but what is the cause of it ? If hard times trouble thee , but an hard Heart is no affliction ; if crosses and losses in the World perplex thee , but the losse of thy Soul , is not at all feared , neither is there any care taken to prevent it ; if thy poverty in the World do grieve thee , but thou dost not sorrow at all because destitute of the true Riches , how canst thou call any of this a right trouble ? The Israelites did weep and Howl , but the cause was , they wanted Corn and Wine , and so they had but these things in Plenty , they could be well contented to live without God , Hos. 7. 13 , 14. Every pensive sinner is not penitent , nor fit to be comforted ; their very pensiveness is a very great sin , as long as sin is not , but only worldly crosses the cause of it .

3. That is not right trouble of Conscience , where there is onely a slavish fear of punishment , but love to sin does still remain in strength . Where there is slavish fear and no more , there is an hatred of God , and a secret wish to get from under his Power , the slave you know hates his Master , and wishes he might be at liberty , and never see or serve him more : there is also an hatred of the Commands of God , and a repining and murmuring at the strictness of them . Sin is dear as ever , & a grief there is because of those threats which terrifie and hinder the free commission of it . If such a Soul might have its wish , It should not be Oh that I might be turned to God ▪ and that my wayes were directed to keep his Statutes ! but it should be , Oh that I might have liberty to do as I list , and that there were no such thing as the Word and Will of God to be observed ! where such a Spirit is ( which the Heart-searching God perfectly understands ) abstaining from the outward act of sin , signifies not much . The Merchant in a Storm cannot be said to hate his goods , because he flings them overboard , he is sorry because driven to such a strait : and when he comes ashore wishes as much for his goods as ever .

4. That is not right trouble of Conscience , which Sinners being impatient under , do fly for Comfort to the Creatures . If thou art indeed wounded , the same hand that gave the wound must bind it up , I wound , and I heal , says God . Deut. 32. 39. If sensual delights , if Sports and Pastimes , if carnal Company , if immersing thy self in worldly business can divert , 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 ●lemen● 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) (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 . When 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 World . They can hardly hear of any that have Hang'd or Drown'd themselves , but they fear (g) (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 .

Whereas on the other side , in trouble of Conscience the Conviction is plainly grounded on the word of God . The awakened Worldling hears his Covetousness called Idolatry ; the awakened Whore-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) (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 . When 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 . When 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 him is to be enjoyed . 'T was said of Persecuting Saul , as soon as the Lord had struck him to the ground , and he was prickt in his heart Behold he Prayeth , Acts 9. 11. When the Waters , that is , troubles , came into David's Soul , when he was sinking in the deep Mire , where there was no standing , how earnestly does he cry out , Save me , O God! Nay , he did cry till his Throat was dryed , and though his eyes failed , yet he waited for the Lord , Psal. 69. 1 , 2 , 3.

Having thus spoken of the mistakes about trouble of Conscience ;

I am in the Second place to discover , when Conscience is troubled after a right manner , so as that it may be proper to apply Comfort from the Gospel . This right trouble I shall set forth in these particulars :

1. Some special sin , perhaps , more hainous than Ordinary , is usually at first Discovered , and charged home by the Spirit upon the Conscience . The Apostle Paul , before his Conversion , was Riding to Damascus , but the Lord met him in the way , and the first sin he was charged with , was that of Persecuting the Church of Christ , Acts 9. 3 , 4. As he journied , and came near Damascus , suddenly their shined round about him a Light from Heaven , and he fell to the Earth , and heard a Voice , saying unto him , Saul , Saul , why Persecutest thou me ? Those Jews that were awakened by Peter's Sermon , were charged with taking Christ , and Crucifying , and slaying him with wicked hands , Acts 2. 23. Thus the Woman of Samaria , who had had five Husbands , is told of her Living in Whoredome with a man that was not her Husband , John 4. 18. Thus commonly the work begins ; some more grosse sin , as lying , swearing , drunkenness , self-pollution , or the like is discovered , and that is like a dart shot in the Conscience ; causing a great deal of trouble and cannot easily be shaken off . (i) (i) Haeret lateri lethalis arundo . Virgil. Ae●ead . 4.

2. After one sin is discovered and Conscience begins to be perplexed , innumerable other transgressions are brought to remembrance . Just as when a debtor is arrested by one Creditor , all the others are ready to come upon him . The Eye of Conscience being truly opened to see one sin , presently is able to discern thousands . David after his being awakened by the Prophet Nathan , looks first upon his filthiness and blood guiltiness , but a great many other sins also stared him in the Face . Therefore as a man beset by all together , he cryes out for the pardon of all , Psal. 51. 9. Hide thy face from my sins , blot out all my Transgressions , Oh how did his iniquities swarm about him and sting him , when he said , Psal. 40. 12. Innumerable evils have compassed me about , my iniquities have taken hold upon me that I am not able to look up , they are more than the hairs of my Head therefore my Heart faileth me .

3. Where right trouble of Conscience is , the impure streams are traced up to the fountain , and the Corruption of Nature is acknowledged and bewailed . Contrite David lookt thus farr , Psal. 51. 5. Behold I was shapen in iniquity , and in sin did my Mother conceive me . And the Apostle Paul took notice of that evil which was present with him , which was so great an impediment unto his doing of good , Rom. 7. How can we be rightly humbled till this Corruption of Nature be seen ? but when we perceive that Satan is not principally to be blamed for our wickednesses , but our own selves , and that what does defile us does not come from below , but from within , this will make us to be filled with the greater self abhorrency . Every man is Tempted , says the Apostle James , when he is drawn away of his own Lust and inticed , chap. 1. 14. Evil Thoughts , Adulteries , Murthers and such like Abominations , Christ tells us , proceed out of our own Hearts , Math. 15. 19. Oh this does exceedingly afflict the Soul which is rightly troubled ; that all those thousands of sins which have been committed , are but the offspring of a corrupted Heart and Nature , and not one is to be laid at any other door .

4. The Conscience when rightly troubled is convinced of that sin of Vnbelief , and the great Evil that is in it . 'T is the work of the Spirit to convince the World of Sin and Unbelief is especially discovered , John 16. 8 , 9. When the Comforter is come he will reprove the World of Sin , of Righteousness , and of Judgment ; of Sin because they Believe not on Me. Not believing in Christ is a great sin in it self , and it binds all the sinners other iniquities fast upon him , (k) (k) Hoc peccatum ( non crediderunt in me ) quasi solum sit praecaeteris posuit , quia hoc manente caetera detinentur , & hoc discedente caetera remittuntur . Augustin . Tract. 95. in Johan . pag. mihi 474. Tom. 9. for there is no other way to receive Remission of sins , but by Believing in the Lord Jesus . Him only hath God set forth to be a propitiation through faith in his blood , Rom. 3. 25. 'T is a damning thing to transgresse the Law ; but to be deaf to the Gospel , and to reject Christ is a great deal worse , for this is to sin against a Remedy , and to slight an offer of Life and Peace . How Glorious is God in his dear Son ! how does his Wisdome , and Power , and Grace , and Love , and Righteousness , and Truth shine forth in him ! now notwithstanding all this to be offended at Christ , not to Reverence the Son , not to receive him though he offers benefits of inestimable value , this must needs encrease guilt , and heighten wrath exceedingly . If a Prince should , after his subjects had played the Rebels , and he had them at his Mercy ; offer a pardon to them , and they should refuse it and chuse rather to continue rebels still ; their not accepting the Princes Clemency , would incense him more to their destruction , than their forgoing Rebellion . We are ready to pity Tantalus , ( l ) who as Homer sayes was thus punished ; he stood in a lake with Water up to his chin , but when ever he stoopt to quench his thirst with the water , it presently sunk away from him . Brave Fruit also is said to grow just over his Head , but when he stretched out his hand to take it , the Wind did carry it away from him . But now let us suppose that the water might have been drunk , and Tantalus would not have stoopt a little for it , and that Fruit might have been eaten , but though it grew within his reach , he would not have been at the pains to have stretched forth his hand to pluckt it : Who would have pitied ( i ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer . Odys . 11. pag. mihi 321. Tantalus then ? every one would have blamed his folly in not taking what was brought so neer to him . This is the case of the Unbeliever , the Word is nigh him , Rom. 10. 8. Christ is nigh him , the Bread and Water of life is brought to his very mouth , but he will taste of neither , though he so much needs both , and may have both freely .

The Conscience therefore is troubled for unbelief , for the sinners rejecting Christ in times past , that when such great Salvation was offered , it should be neglected ; and that the Lord Jesus should stand so long and knock so often at the door , but it was kept shut and barr'd against him . Oh 't were just sayes the sinner , for Christ to go away , and never to give so much as one knock at my Heart again , and , now I see my Need of his Salvation , utterly to deny that Salvation to me .

5. When the Conscience is rightly troubled . The Anger of the Lord , and the Curse of his Law are a very great burthen . Sin has been committed , Commands Holy , Just and Good have been transgressed , and Christ who alone can appease Divine Anger , satifie for transgression , and Mediate a Peace , has been contemned ; well therefore may the Sinner be afraid . How great and how fierce is this wrath of the Almighty ! there is never a single sin but makes the sinner liable to the Curse of the Law , and how Cursed a wretch , do iniquities ten thousand times ten thousand , many times told , render him ? every transgression makes the Lord Angry , to how great an height then is that anger by Millions of transgressions raised ! The awakened sinner sees the Lord whetting his glittering Sword , and his hand taking hold of vengeance , hereupon fear does come upon him , and pain as of a Woman in travel . How scalding are the Drops of the Lords wrath , what then are the full showers ? If God run upon any like a Gyant they must needs be broken with breach upon breach .

I dare not say that the anger of the Lord does lye alike heavy upon all awakened Consciences and truly humbled Souls , nor that these terrors of Soul are equal in all that are brought home to Christ . Though all humbled sinners are made with Ephraim to bemoan themselves , yet some are made to bemoan themselves much longer , and much louder than others . Levi taken from the Receipt of Custom , and Lydia , felt not that we read of , such Agonies and Terrors of Conscience as Persecuting Saul , and the trembling Gaoler . All the vessels of Mercy are not of the same temper , and that which cannot abide the Fire , 't is sufficient that , as under the Old Law , it passe through the Water , Numb. 31 , 23. As to these Legal terrors I would say these five things .

1. These terrors in themselves are a punishment , and therefore not to be desired in so great a degree , we are not to be fond of them , though when they are upon us , we must desire support under them , and that they may prosper unto the end whereunto they are appointed , namely , to wean us from our lusts , and drive us out of our selves , unto the Lord Jesus .

2. These Terrors being a Punishment , surely are not saving Grace . Reprobates have had them in a great measure . O Judas ! thou hadst an Hell upon Earth by Reason of legal Horror , before thou wentest to thy appointed place : and 't is possible to exceed in regard of these . Therefore the Apostle takes care in reference to the incestuous Corinthian , that he should not be swallowed up with over much sorrow , 2 Cor. 2. 7.

3. Barely from these Terrors of the Law , none can conclude that they shall certainly be joined to the Lord Jesus . They are not alwayes fore-runners of Faith , but sometimes they issue in despair , and sometimes they wear off , and sinners become more hardened and confirmed in their wickedness . Thus it was with Pharaoh notwithstanding all his trouble and fear at some times of the Lords anger .

4. Those that complain for want of these legal Terrors are really under them in a more remisse degree , for those who are perplexed with doubts and fears about their Eternal state , and think because they never were sufficiently troubled , that they never yet closed with Christ , what are these afraid of but Gods anger , and his Curse which by sin has been deserved ?

5. Do not go about to direct or Counsell the Spirit of the Lord . If he bring thee home by a more gentle way , & give thee a sight of thy Remedy as soon almost as of thy sin & misery thou hast the more cause to be thankful , but withal to be the more vigilant and watchful ; for if wrath has not lain so hard upon thee , thou wilt be the more subject to make bold with sin afterward , and art not likely to be so fearful to incurre Divine displeasure for the future .

6. Where the Conscience is rightly troubled , the sinner is filled with grief and shame because of ' its iniquities . God complains of the Children of Israel , that they were Impudent and hard hearted . Ezek. 3. 7. But the troubled Soul is confounded before God , the humbled sinner thinks thus , that if the World did know all the sins which he has been guilty of , he should be ready to wish himself out of the World , but Gods knowledge signifies more than if All Creatures were acquainted with his abominations . I do not wonder at that expression , Jer. 3. ult. We lye down in our own shame , and our confusion covereth us . How foul does sin make us ! how unlike to God! how monstrously to resemble the unclean Spirit ! what high and horrible ingratitude is there in sin ! is this the requital for all the Lords goodness ? is this the return for millions of mercies ? shame upon this grows great , and sorrow goes hand in hand with it . We read that a voice was heard upon the high places , weeping and supplication of the Children of Israel , for they have perverted their way , and they have forgotten the Lord their God , Jer. 3. 21. Behold O Lord , sayes the Church , for I am in distresse , my bowels are troubled , my heart is turned within me ; why what ails her ? I have grievously rebelled , this made her sighes many , and her Heart faint , Lam. 2. 20 , 22. Sin does best deserve sorrow because 't is so great an evil , and there is such encouragement in Scripture here to spend our grief . And the troubled Soul gives sin the greatest share ; and is sorry after all , that 't is so little sorry . Heark to one of our English Poets . † † Herbert pag. 158. Grief .

O who will give me tears ? Come all you springs , Dwell in my head and eyes ; come Clouds and rain : My grief hath need of all the watry things , That Nature hath produc'd . Let every vein Suck up a River to supply mine eyes , My weary weeping eyes too dry for me , Vnless they get new conduits , new supplies To bear them out , and with my state agree . What are two shallow fords , two little spouts Of a less World ? The greater is but small , A narrow Cupboard for my griefs and doubts , Which want provision in the midst of all . Verses , ye are too fine a thing , too wise For my rough sorrows : cease , be dumb and mute , Give up your feet and run into mine eyes , And keep your measures for some Lovers lute , Whose grief allows him Musick and a rhyme : For mine excludes both measure , tune , and time : Alas , my God!

7. Where Conscience is rightly troubled , the sinner accuses and condemns himself . He holds up his Hand at Gods Bar , and crys Guilty of his own accord ; Satan my hold his Tongue , for one that 's troubled in Spirit is forward enough to be his own Accuser . We say commonly in Humane Courts of Judicature , Nemo tenetur accusare seipsum . No Man is bound to accuse himself . But 't is otherwise in the Court of Conscience : Here 't is a known Rule , Accuse thy self , and confess thy Crime , that thou mayst be pardoned , 1 John 1. 9. If we confess our sins , he is Faithful and Just to forgive us our sins , and to cleanse us from all unrighteousness . How large have broken hearts been in acknowledging their Offences , and the aggravations of them ; they have not spared to speak , and to tell all they knew against themselves ; they have called themselves Rebellious , Revolters , Wicked , Foolish , Ignorant Beasts before God ; all this has shewed how they have disliked and abhorred themselves .

And as they have accused , so they have been forward to pass a Judgment , and to condemn themselves . When the Jews Crucified Christ , they accused him , cryed out against him , as a Deceiver , and condemned him to that Ignominious Death . Troubled souls deal thus with the Flesh , and its Lusts and Affections : They accuse the Flesh , as being enmity against God ; they cry out , that they have been deceived by the Flesh , and they condemn the Lusts of it to be Crucified and slain ; and further say , because the Flesh has been pleased and served , they themselves deserve to be everlastingly condemned . In the greatest severities they cry out , the Lord is Righteous ; nay , if he should inflict the Vengeance of eternal flames upon them , they grant his ways would be but very equal .

8. Where Conscience is rightly troubled , the sinner despairs in himself . 'T is a great sin to despair of Mercy and Salvation ; but to despair of saving our selves by any strength or worth of our own , this is but needful . The awakened Conscience sees that our own wisdom is insufficient to guide us in the way Everlasting ; that our own Righteousness has innumerable defects in it , and dares not lean upon it . When Daniel had done his very best , he dares not trust in it , Chap. 9. 18. We do not present our Supplications before thee for our Righteousnesses , but for thy great Mercies ; as if he should say , our Righteousnesses are imperfect and small , they are not the ground of our hope ; but our expectation is from thy great Mercies . 'T is a true saying of Luther , (m) (m) Nunquam tantum operum potest inveni●i , ut conscientiam reddar pacatam , sed semper desiderat plura ; imò in illis ipsis quae secit , peccata invenit . Luther . in Epist. ad Gal. c. 4. That Conscience can never be satisfied with our own Works and Righteousness , for it still desires and wants more , and finds a great deal amiss in what has been done already . If we were to be Justified by our own Works , an enlightned and troubled Conscience would be like the Horse-leaches Daughter , and still cry , Give , Give , and could never be satisfied .

The sinner that is truly troubled , despairs also in his own Srength as well as Wisdom and Righteousness : He sees that he has no Power to believe , & that he cannot come to the Lord Jesus , unless drawn to him by the Father . He cannot beget himself , in a Spiritual sence , no more than he was able to do it in a Natural . Fletcher does well set forth this in these Verses . † † Christs victory , pag. 50.

Who is it sees not that he nothing is But he that nothing sees ? What weaker breast Since Adam's Armour fail'd , dares warrant his ; That made by God of all the Creatures best , Strait made himself the worst of all the rest . If any Strength we have , it is to ill ; But all the good is Gods , both Power and Will. The dead man cannot rise , though he himself may kill .

9. Where Conscience is rightly troubled , this trouble does begin to estrange and wean the heart from sin . The sinner sees evidently that he has been grossely mistaken in his Lusts , and wofully deceived by them . They promised him pleasure , but have paid him in Gall and Wormwood ; they promised him profit , but have undone him ; he has none of the true and enduring Riches , and his Soul is in great danger of being lost for ever ; hereupon he is not so fond of them as before : His Love abates , and begins to be turned into aversation and Hatred . He says , I have sinned , and perverted that which is right , and it has not profited me , Job . 33. 27. nay , insteed of profiting , it has been exceedingly Mischievous ; and now sin begins to be lookt upon with an ill eye . When Ephraim perceived that his Idols could not help him , nay , provoked the Lord unto Jealousie and Anger against him , he flings them away to the Bats and to the Moles , as things unworthy to be Worshipt , or so much as look on ; and says , What have I to do any more with Idols ? Hos. 14. 8. Then trouble does work kindly when sin it self is disliked , and the soul with an indignation and detestation crys out , what have I to do any more with so great an evil ?

10. When Conscience is rightly troubled , the sinner is very inquisitive to understand what he must do to be saved . Thus the Gaoler , Acts 16. 29 , 30. came trembling , and fell down before Paul and Silas , and brought them out , and said , Sirs , what must I do to be saved ? So Acts 2. 37. Now , when they heard this , they were prickt in their heart , and said unto Peter and the rest of the Apostles , Men and Brethren , what shall we do ? And Saul , as soon as throughly awakened , is at the same enquiry , Acts 9. 6. And he trembling and astonished , said , Lord , what wilt thou have me to do ? The Question is no longer , Who will shew us any of the Worlds good ? The Question is no longer , What shall we eat , or what shall we drink , or wherewith shall we be cloathed ? But the main enquiry is , What course must be taken to have sin covered ? Gods anger removed , the immortal and precious Soul saved ? That is , delivered from everlasting burnings , and brought to an incorruptible Inheritance . These are the chief Matters which all should mind , and truly they who think it not worth the while to enquire about Salvation , 't is a sign they have not set so much as one step in the way to it , but all their days their feet have been going down to Death and Hell .

11. Where Conscience is rightly troubled , the sinners heart will consent to any Conditions and terms of Peace and Reconciliation with God . There is a Beam of Spiritual Light which shines into his Soul , so that he sees all things after another manner to what he did formerly . He 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 . When he hears that Command , Cast away every Transgression , he presently crys out , Lord , let not any Iniquity have the dominion over me . When 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 . When he hears of the Necessity of Conversion , he crys out , Turn thou me , O Lord , and I shall be turned . When 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 , this Love of good will in God , and desire after Man's welfare , was taken notice of by the Angels , and they are brought in Admiring and Magnifying the Lord , when Christ a Saviour was Born into the World , Luke 2. 13 , 14. Suddenly there was a Multitude of the Heavenly Host Praising God , and saying , Glory to God in the highest , on Earth Peace , Good will towards Men. Let all this encourage drooping Spirits , and banish those thoughts of God which Satan is apt to inject , and which are utterly unworthy of his Love and kindness towards Man .

3. Study that great Mystery of Godliness , God manifest in the Flesh . Eye the Incarnation of the Son of God , John 1. 14. The Word was made Flesh , and dwelt among us , and we beheld his Glory , the Glory as of the onely begotten of the Father full of Grace and Truth . God is the Fountain of Grace , but being made Man , Man has access into that Fountain : and the Son of God shews himself to be truly the Redeemer and (n) (n) Christus Apostolis inde agnitus est pro Filio Dei , quod complementum omnium quae ad spirituale Dei regnum pertinent , in se haberet , denique quod in omnibus vere se praestiterit Redemptorem & Messiam , quae maxime insignis est nota quâ discerni ab aliis omnibus debuit . Calv. in Johan . c. 1. Messiah , because he is abundantly , nay , infinitely able to furnish with all Grace , whosoever come to him . 'T was (o) (o) Magnum hoc mysterium , Verbum caro factum pro paucis aut levibus noxis editum orbi non fuit . Mel. Adamus in vitâ Cranmeri . Cranmer's Comfort in his last Prayer , that this great Mystery , God manifest in the Flesh , was not onely for a few , or light Offences . The greatest of Transgressors may from hence be Encouraged , both the God-head and Manhood of Christ are to be eyed , and truly it may be very reviving to contemplate both .

1. The Godhead of Christ . And if he be God , how safely may he be trusted in ? The Apostle tells us , that by Him were all things Created that are in Heaven and in Earth ; Visible and Invisible , whether they be Thrones or Dominions , or Principalities or Powers , all things were made by him , and for him , Col. 1. 16. He is said also , to uphold all things by the Word of his Power , Heb. 1. 3. surely then his hand is not shortned , that it cannot save . Christ is affirmed to be over all God Blessed for ever , Rom. 9. 5. Let not any imagine , that he is onely God by Office , for he is also styled the true God and Eternal Life , 1 John 5. 20. And if the Scripture say , that he is the true God , let not any Corrupt mind be so bold , as to assert that he is God improperly so called . Untill we look as high as the God-head of our Lord Jesus , we cannot find whereon our Faith may rest , nor wherewith our Consciences may be satisfied .

In Scripture , God and Blood , Jehovah and Righteousness are joyned together . God is said to have Purchased the Church with his own 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Blood , Acts 20. 28. And Jer. 23. 6. This is the Name whereby Christ is called , Jehovah , or , the Lord our Righteousness . As his blood could not have been shed , if he had not been Man , so the shedding of it would not have been sufficient for the Redemption and Purchasing of the Church if he had not been God . Because he is God , therefore his Righteousness being imputed unto sinners is sufficient for their Justification , though they have none of their own that is worth naming . The Apostle Magnifies the Gospel , because therein the Righteousness of God is Revealed from Fairh to Faith , Rom. 1. 17. 'T is called the Righteousness of God , not onely because God the Father does accept of it as perfect and sufficient , but because 't is the Righteousness of Christ , who is truly God as well as Man , and from whose Deity is derived such a value and vertue unto his Sufferings and Obedience . Surely the more we view the God-head of our Lord Jesus , the firmer will be our recumbence upon him , and the less shall we be afraid of the Enemies of our Salvation , since he can so easily subdue them .

2. The Manhood of Christ , as well as his Godhead must be eyed . How often in the Gospel is he called the Son of man , Luke 19. 10. The Son of Man is come to seek and to save that which was lost . The Son of man must be lifted up that he might draw all men to him , John 12 : 32 , 34. The Apostle tells us there is but one Mediator between God and men , the Man Christ Jesus , 1 Tim. 2. 5. By taking our Nature upon him he is become neer a kin to us , and is not ashamed to call us Brethren , Heb. 2. 11 , 12. Both he that sanctifieth and they that are sanctified are all of one . Christ who sanctifieth , hath the same humane nature with Beleivers who are sanctified , for which cause he is not ashamed to call them Brethren , saying I will declare thy Name unto my Brethren , in the midst of the Church will I sing praise unto thee . With what boldness may the Children of men come to the Lord Jesus , who was in all things made like them , that he might be a Merciful and Faithful High Priest in things pertaining to God , to make reconciliation for the sins of the people , Heb. 2. 17. Ruth emboldned her self to speak unto Boaz , Spread thy skirt over thine handmaid for thou art a neer kinsman , Ruth . 3. 9. Our Lord Jesus is neer a kin to us , it belongs to him to redeem both us and our lost Inheritance ; we may with confidence desire him to spread his skirt over us , and to betroth us unto himself for ever .

4. For the comforting of a troubled Conscience , take notice of that compleat satisfaction that Christ has made unto Divine Justice , by offering up of himself upon the crosse for sin . Behold the Lamb of God slain , and taking away the sin of the world . Three things are much to be studied by those that are wounded in their spirits . Christs suffering of Death his overcoming of Death ; and his seconding his sufferings with his perpetual intercession .

1. His suffering of Death . The Apostle takes much notice of the person who died , he was altogether innocent ; he died indeed for the unjust , but himself was just and righteous . The penitent Thief spake Truth upon the Crosse , when he rebuked his fellow , saying , Dost not thou fear God seeing thou art in same condemnation , and we indeed justly , for we receive the reward of our deeds , but this man hath done nothing amisse , Luk. 23. 40 , 41. Therefore he is likened unto a Lamb without blemish and without spot . He was made sin indeed , and a Curse for us ; but he had no sin of his own , whereby the least Curse or Punishment could be deserved . Christ was innocent ; and Oh! how high and great a Person was he ? He being in the form of God , and thinking 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) (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) (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) (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 World ? 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 will our Heavenly Father give his Holy Spirit unto them that ask him , Luke 11. 13. This Scripture does give sufficient warrant unto any breathing to go unto God for his Spirit to enlighten , to convince , to renew and change , and at last to comfort them with as much confidence , as Children go for Necessaries unto the most tender Earthly Fathers .

2. These consolations of the Spirit especially belong unto those who are troubled as you are . The broken Vessel is fit for the Oyl of Joy and Gladness to be poured into it , Isa. 61. 1 , 2. The Spirit of the Lord God is upon me , because the Lord hath Annointed me to Preach good tidings to the Meek ; he hath sent me to bind up the broken-hearted , to Proclaim Liberty to the Captives , and the opening of the Prison to them that are bound , to Proclaim the Acceptable Year of the Lord , to Comfort all that mourn . The Spirit does delight to comfort them that are cast down , for these will not take up with other Comforts , they prize the Spirits Consolations , they cry Grace , Grace , when they receive them , and walk humbly and warily afterward , being afraid to lose such precious things by fresh Trangressions .

7. For the Comforting of a troubled Conscience , Behold and Wonder at Gods condescention , in that he does intreat sinners to be Reconciled , 2 Cor. 5. 20. Now then we are Ambassadors for Christ , as though God did beseech you by us , we pray you in Christs stead be Reconciled unto God . You cannot imagine that He who has been so bitterly provoked by you should be so ready to forgive you , and so willing to be Friends with you ; but you would do well to observe , that after the Lord had promised Mercy and abundant Pardon to sinners willing to forsake their evil ways and thoughts , he presently adds , that his Mercy shall be extended to them , though they were not able to conceive it . My thoughts are not your thoughts , neither are your ways my ways , saith the Lord . That is , you must not measure my Mercy by yours , nor think that I am able and willing to put up and forgive no more than you . You are easily provoked , but I am slow to Anger ; you are hardly Reconciled , but I am ready to forgive . I am willing to remit the greatest wrongs , and to receive the wrong-doers into favour , if they do but sincerely return to me , and are willing for the future to please and serve me . As the Heavens are high above the Earth , so are my ways of Kindness and Compassion , higher than your ways ; and my thoughts than your thoughts , Isa. 55. 8 , 9.

When there is a difference between any , the Inferior commonly intreats the Superiour to be Reconciled ; but here the Lord , who is infinitely above us , intreats Us to be Friends , that are infinitely below him . He that does the wrong commonly intreats him whom he has wronged ; but here the Lord , who has been Injured and Affronted , and Offended , and can most easily be Revenged , does intreat them that have done the Injury . He that is at the Mercy of another , commonly intreats him at whose Mercy he lies ; but here the Lord , who has absolute Power to do what he will with Offenders , and can Glorifie himself in their Eternal Destruction , does intreat them to be at Peace , and to Repent , that they may be saved . Finally , he that is the depending Person commonly does intreat him upon whom he has such dependance : but here the Lord , who has no dependance at all upon sinners , nor any need at all of them , does yet intreat them to come to him , who have such intire dependance upon him , that they cannot live or move or be without him , and cannot be happy but in the enjoyment of him . Oh what manner of Grace and Kindness is this ! and how may drooping spirits be revived , and encouraged to hope in such a God : read the parable of the prodigal & see him by necessity driven home to his Fathers house , behold his Father running to him , embracing him though he had spent all among Harlots and in Riotous living , and then give a ghesse how much more willing the Lord is to receive returning sinners .

8. For the right comforting of a troubled Conscience , Study well the Covenant of Grace . The Covenant of works is not to be laid hold upon by any of the fallen Children of Adam ; this promises life indeed but 't is upon condition of perfect and perpetual conformity both of Heart and Life unto the Law of God . But the Covenant of Grace is vastly different from that first Covenant . Sinners may lay hold on this new Covenant , and they cannot please the Lord better than by so doing ; and therefore chusing the things that please him , & talking hold on his Covenant are join'd together , Isa. 56. 4. If sinners being convinced of their lost estate by their iniquities , are willing to receive Christ to be their Prince and Saviour , and to turn and give themselves to God ; he has ingaged in this Covenant to be their God and Father , to give them Grace and at last Glory and in the mean while to withhold no good thing from them . In this Covenant of Grace observe these four things , all which may be helpful unto your Consolation .

1. This Covenant is well ordered , 2 Sam. 23. 5. He hath made with me an Everlasting Covenant ordered in all things , and sure this is all my Salvation , this is all my desire . 'T is admirably suited unto the state and desires , and wants of those that are taken into Covenant . They have no righteousness or works of their own that they may rest upon : but here is a perfect Righteousness provided , even the Righteousnesse of Christ made theirs ? as their sins were made his by imputation . The Apostle Paul speaks plainly of the Blessedness of the man to whom the Lord imputeth Righteousness without works , Rom. 4. 6. and 2 Cor. 5. ult. He hath made him to be sin for us who knew no sin , that we might be made the Righteousnesse of God in him . As they have no Righteousness , so they are sick of Spiritual Plagues , but in this Covenant God has promised to cure them , Isa. 57. 18. I have seen his wayes and will heal him , I will lead him also and restore comfort unto him and his mourners . They need cleansing because of their manifold defilements . But God promises , that he will sprinkle clean water upon them and make them clean , and from all their filthiness , and from all their Idols he will cleanse them . They are weak and unable to do their duty , and persevere in wel-doing , but God promises to renew their strength , so that they shall run and not be weary , and walk and not faint , Isa. 40. ult.

2. This Covenant is sure . 'T is confirmed by the Sacraments which are the Seals of this Covenant ; 't is confirmed by the oath of God , Heb. 6. 17. 18. (s) Quàm impossibile est ut Christus in suâ justitiâ non placeat , tam impossibile ut nos fide nostrâ quâ illi inhae●emus , non placeamus , Luther . Tom. 2 p. 485. a. Wherein God willing more abundantly to shew to the Heirs of Promise the immutability of his Counsel , confirmed it by an Oath , that by two immutable things , wherein it was impossible for God to lye , we might have strong consolation , who have fled for refuge to lay hold on the hope set before us . When God swears in his wrath , it may make obstinate sinners to Tremble ; but when he swears in his Love , it may cause humble sinners to Rejoyce . And not only the Oath of God but the Death of Christ the Testator makes this Covenant sure . A Testament though alterable while men are living , yet 't is of force when they are dead , Heb. 9. 16 , 17. Our Lord Jesus the Testator has undergone Death and has bequeathed unto all broken-hearted sinners , that come to him and are willing to be wholly His ; Pardon , and Grace , and Peace , and Glory ; and therefore all this shall be surely given them .

3. The Covenant is Everlasting , the things therein promised are durable , and that love which humble and believing Souls have an interest in , is unchangeable . The Covenant shall never fail on Gods part , Isa. 54. 10. The Mountains shall depart and the Hills be removed , but my kindness shall not depart from thee , nor the Covenant of my Peace be removed , saith the Lord , that hath Mercy upon thee . And he has engaged it shall not fail on the part of his People , Jer. 32. 40. I will make with them an Everlasting Covenant that I will not turn away from them to do them good ( but how Lord if they fall back and deal treacherously ? ) No , sayes he , I will put my Fear into their Hearts , that they shall not depart from me .

4. The Promises of this New Covenant are made good for the Lords own sake , not for ours , well may it be called a Covenant of Grace , for whatsoever is given by vertue of it is bestowed freely . Let free Grace be well studied , and all objections from unworthinesse will fall to the ground : God never pardon'd any because they did Deserve a pardon , but all that he has pardon'd , had they been dealt with according to their sins had been condemned everlastingly . O you troubled Consciences hark how the Lord speaks , Isa. 43. 24. 25. Thou hast made me to serve with thy sins and even wearied me with thy iniquities , One would have thought that hereupon God should have said , I will now make thee to groan under my wrath , and my wearied patience shall be turned into fiery indignation . Oh no the Lord instead of breathing forth anger , abounds with Kindness , I even I am he that blotteth out thy transgressions for my own sake , and will not remember thy sins . And as for his own sake he promises to pardon the guilty , so also to cleanse and renew the defiled ; A new heart will I give you , and a new Spirit will I put within you , I will put within you my own Spirit , and he shall cause you to walk in my Statutes : I will save you from all your Vncleannesses , Ezek. 36. 26 , 27 , 28 , And then it follows v. 32. Not for your sakes do I this , saith the Lord God , be it known to you , be ashamed and confounded for your own wayes , O House of Israel .

9. For the relieving of a troubled Conscience , heed those encouragements and assurances which are given unto such as desire after Grace and Holiness . Christ pronounces them blessed that Hunger and Thirst , that is , which desire earnestly after Righteousness , Mat. 5. 6. God has promised to fulfill the desires of them that fear him . But those under trouble of Spirit are full of Holy desires ; let them not be dismay'd , all their desire is before God , and their groaning is not hid from him . I told you before , that a lazy wish after Grace signifies nothing where there is stronger desire to continue in sin , and that desire keeps a man under the power of sin and hinders his turning unto God . But this is certainly true , that a true desire after Grace , does argue Truth of Grace . If you ask me how true desires after Grace may be known , I shall answer in these particulars .

1. True desires after spiritual things are grounded upon Judgement and Vnderstanding . Davids mind was enlightned to see the goodness , al sufficiency , and glory of God , and therefore he cryes out my Soul Thirsteth for God , for the living God , Psal. 42. 2. Through the precepts of the Lord he got understanding , and perceived the Evil of sin , and upon this followed Hatred of it , which does include a desire to have it totally subdued .

2. True desires after spiritual things are not to be diverted , but do prevail whatever is cast in the way . Let the World and the God of it make never so big offers , all is undervalued in comparison of the favour of God , and fellowship with him , Psal. 73. 25. Whom have I in Heaven but thee , and there is none on Earth that I desire besides thee . All things else are counted losse , and dung compared with the Lord Jesus , and the Pearle of price .

3. True desires are Vniversal , after All kind of Grace . Strength against every Corruption is longed for , and 't is lookt upon as a blessed thing to be filled with all the Fruits of Righteousness , which are by Jesus Christ unto the Glory and Praise of God , Phil. 1.

4. True desires put Souls upon earnest seeking . There will be frequency and fervency in Prayer , a serious attendance upon God in his Ordinances , pains will not be grudged , that are taken for the securing of a Soul , for the obtaining such excellent things as the Loving kindnesse of God , the Grace of his Spirit , and a Kingdom that cannot be moved . One thing have I desired of the Lord that will I seek after , Psal. 27. 4. I might also add that these desires are permanent , not pangs that soon wear off ; but they do abide : there is also grief and pain , because there is so little of that which is desired , so little life and softness of heart , and purity ; and though never so much is given , yet they are unsatiable here on Earth . These desires will be fully satisfied with no lesse than the seeing of God face to face above , Psal. 17. 15. As for me I will behold thy Face in Righteousnesse , I shall be satisfied when I awake with thy likeness .

10. For the comforting of an afflicted Conscience cast your eyes upon those notorious Sinners (t) (t) Deus non fictos sed veros peccatores salvat , quia non ficta sed vera est ejus misericordia , Luther . Tom. 2. p. 187. a. which have obtained Mercy . Was Saul an ordinary sinner , that had been a Blasphemer ? or David that had been guilty of Murther and Adultery ? or Solomon that is charged with idolatry ? or the Corinthians that abused themselves with mankind , besides several other abominations ? What Miracles of free Grace are these ! and yet it has not done the most it can . Let us suppose a greater sinner than any mentioned in Scripture , he is not too great for God to forgive , if himself is willing to forsake his wickedness . The Lord has proclaimed his Name . 34. 6 , 7. He is a God Merciful , this may relieve us when sensible of our misery ; he is Gracious , this may encourage us against our vilenesse and unworthiness ; he is Long-suffering , this may keep us from sinking into despair though 't was long before we thought of turning to him : He is abundant in Goodness and Truth , though we are never so empty here is enough to fill us : He keeps Mercy for thousands , his Treasures are not exhausted by former ages , we may go to him and be enriched , he forgives iniquity transgression and sin . Let none then say there is no Hope , of what sorts or sizes soever their sins be .

But here let me Caution again , that no sin be secretly cherished , for if the cause of trouble remain , how can Conscience be truly Comforted ? In good earnest set upon the Mortification of all the Members of the Body of sin , but especially pluck out the right Eye , and cut off the right Hand . Let not thy Soul spare any Lust , 't will be more fatal to thee than Saul's sparing Agag , which cost him his Kingdom . Herbert does very Ingenuously and truly tell us , that Peace of Conscience is not to be attained , unless there be a flight of sin . The Church , page 117. 118.

Sweet Peace , where dost thou dwell ? I humbly crave , Let me once know ; I sought thee in a secret Cave , And ask'd if Peace were there . A hollow wind did seem to answer , No : Go seek elsewhere . I did ; and going did a Rainbow note : Surely thought I , This is the Lace of Peaces Coat : I will search out the matter . But while I lookt , the Clouds immediatly Did break and scatter . Then went I to a Garden , and did spy A gallant flower , The Crown Imperial : Sure , said I , Peace at the root must dwell . But when I digg'd , I saw a Worm devour What shew'd so well . At length I met a rev'rend good old man ; Whom when for Peace I did demand , he thus began : There was a Prince of Old At Salem dwelt , who liv'd with good increase Of Flock and Fold . He sweetly liv'd ; yet sweetness did not save His Life from Foes . But after Death , out of his Grave There sprang twelve stalks of Wheat : Which many wondring at , got some of those To Plant and Set. It prosper'd strangely , and did soon disperse Through all the Earth , For they that taste it , do rehearse , That Virtue lies therein ; A secret Virtue , bringing Peace and Mirth By flight of sin . Take of this Grain , which in my Garden grows , And grows for you ; Make Bread of it : and that repose , And Peace , which every where With so much earnestness you do pursue , Is onely there .

I have laid down several grounds of Consolation for troubled Consciences , it will be needful now to Answer some Objections they are wont to make against all that Comfort which is tendred to them .

Object . 1. Some do cry out , that their sins are , primae Magnitudinis , of the first Magnitude ; that guilt which they have contracted is so vast , and themselves are so inexcusable in their wickedness , that they cannot let it once enter into their thoughts , that ever God should pardon or save such provoking wretches and rebels as They have been . They call to remembrance what they have been , and what they have done ; their Iniquities which they have committed have been of a very hainous Nature ; and as to their Number , what was said concerning Abraham's Seed , may very well be applied here ; they have been so many as the Stars of the Sky in multitude , and as the Sand which is by the Sea-shore innumerable . To speak Truth , the Greatness of sin is the grand Objection against Comfort .

Answ. 1. When the greatness of sin causes perplexity , behold how much greater the Mercy of the Lord is . This Mercy is high as Heaven , what canst thou do ? deeper than Hell , what canst thou know ? The measure thereof is longer than the Earth , and broader than the Sea : But yet as great as 't is , it does not give the least encouragement to presumption , but against despair and despondency it may be a mighty Antidote . Contemplate the Mercy of God in Christ ; eye his sufferings , which were very great ; eye the greatness of him that suffered , and then you will see sin (*) (*) Peccatum est sicut Magnus Goliah , & omnibus viribus oppugnat Conscientiam ; sed si credas in Dominum Jesum pro te morruum , senties peccatum stipulâ levius & infirmius . Luther . Tom. 3. p. 367. b. exceeded by the sufferings of Christ , and the Mercy of God . Hark to the Apostle , Rom. 5. 20. Moreover the Law entred that the Offence might abound , but where sin abounded , Grace did much more abound , that as sin hath Reigned unto Death , even so might Grace Reign through Righteousness unto Eternal Life by Jesus Christ our Lord . Though Souls are sensible never so much of the abounding of sin , Grace does superabound ; let Man do as much as he can in a way of wickedness , the Lord can out-do him in a way of Grace and Mercy .

That is a notable promise , Mic. 7. 19. having said , Who is a God like unto thee , pardoning Iniquity , delighting in Mercy ? it follows , thou wilt cast all their sin into the depth of the Sea . In the deepest part of the Sea , the greatest Mountains , if they could be cast in , would be swallowed up as well as Mole-hills . Divine Mercy is such a depth , it can cover the greatest sins as well as the smallest ; and being once cast into this depth , they shall never rise again unto the sinners Condemnation , any more than things cast into the deepest part of the Ocean can ever be fetched up again .

2. In Scripture you may find the greatness of sin used and pleaded as an Argument for the obtaining of Mercy and forgiveness . Listen to the Psalmist , Psal. 25. 11. For thy Name-sake , O Lord , pardon my Iniquity , for it is great ; this is a strong Argument , for the greater sin is , the more Glorious is the Lords Name and Grace in passing it by . Just as 't is more for a mans Honour to forgive the Debt of a Thousand pound than of a few pence onely . The Lord is willing to Honour his own Mercy , and ready to forgive much : But he expects that they to whom much is given , should love much , as there is very good reason .

Object . 2. Those in trouble of Conscience do Object , They fear 't is now too late to come to Christ , and turn to God ; indeed if they had accepted of invitations in time , it might have been well with them , but now they are afraid the Sun is set and will never rise more ; and that the day of Grace is past and gone , and that the Night of Darkness and Trouble upon their Souls is but the sore-runner of the blackness of darkness for ever .

Answ. 1. Who tells thee that the day of Grace is past ? If it be Satan , surely such a Liar is not to be believed ; besides he contradicts himself , for heretofore he used to tell thee , 't was time enough hereafter to Repent . If it be the sad surmise of thine own heart , surely such an Ignorant and deceitful heart as thine is not to be credited , as if it were infallible . If God tells thee so , then 't is either in his Word , but thou canst not shew the place where he has said it ; or by some extraordinary Revelation ; but this thou canst not , if sober-minded , pretend unto .

2. Remember some have been called at the eleventh hour of the day ; nay , the Thief upon the Cross but one moment before Night ; who then can peremptorily say that the day of Grace is past , as long as Life remains ? Let not presuming sinners make an ill use of this which has been said ; for they that put off Repentance because of the lasting of the day of Grace , before they are aware , may drop into the Grave and Hell , and then they will Repent for ever , that they did not Repent sooner ; but their Repentance will be too late , and to no purpose .

3. If your need of Grace be seen , and Christ and Grace are valued above Gold that perishes , and all the Pleasures and Honours of the World , which are onely for a season : The day of Grace is so far from being past , that Grace is really wrought in you . If the Spirit had not been , and were not still really at work in you , you would not have such desires to be Sanctified throughout , as well as Justified from all Offences .

Object . 3. Some do further say , that they are Judicially hardened ; they can think of God and Christ , and Sin , and Death and Hell , and yet their hearts are no more affected than if they were stocks or stones ; upon this they conclude , that God has spoken concerning them , as he did concerning Israel of Old , Isa. 6. 10. Make the heart of this People fat , and make their Ears heavy , and shut their Eyes , lest they see with their Eyes , and hear with their Ears , and understand with their Heart , and Convert , and be healed .

Answ. 1. Your dulness and unaffectedness may possibly proceed not so much from your Hearts , as from distemper and cloudiness of your Heads : and if in all things else you find a kind of stupidness , and unconcernedness even about your worldly matters also : you must not from distemper of Body conclude the judicial hardning of your Hearts .

2. Those in Scripture which were judicially hardned , never complained of their hardness , but this is your complaint and burthen . Pharaoh and the Pharisees were both hardned in a way of judgment , but though Pharaoh was sensible of other Plagues , yet not at all of this which was incomparably the worst of all the Plagues of Aegypt ; he cries out , pray to the Lord to take away the Locusts , the Frogs , the Thunder and Hail ; but never , pray to the Lord to take away the Heart of Stone from him . And as for the Pharisees , they thought themselves Righteous , and whole , and slighted a Physician and Saviour , for they thought they could do well enough without him .

3. You are not altogether past feeling , because you feel your own hardness , and 't is a mercy that you know this Plague of your own heart . Oh go to the Physician who has promised to cure it , and to give an heart of Flesh to you . This is Gods way and method to make sinners sensible of their hardness , that he may soften them ; of their blindness , that he may give them eye-Salve ; of their filthiness , that he may cleanse them ; of their guilt that he may pardon them ; of their emptinesse that he may fill them .

Object . 4. They under trouble of Spirit do further object , alas we are not able to come to Christ , though our Eternal Salvation does lye on 't ; our Consciences are wounded but we cannot come for cure and ease .

Answ. 1. Is this a small matter , that God has made you sensible of your natural inability ? how many do mistake , and think they have a power to help themselves , and this hinders them from seriously applying themselves unto Him that alone is able to save . You see , and say , you have no might , 't is well , a promise belongs to you , Isa. 40. 29. He giveth Power to the faint , and to them that have no might , he increaseth strength , i. e. To them that see they have no might , for all have really none .

2. Though you cannot come to Christ for Grace and Comfort , yet the Father can draw you ; and have not you an Heart to cry to him to do this for you ? What 's your Language in secret Prayer ? Is it not Draw me , and I will run after thee ? Is it not Turn thou me , and I shall be turned ? Thus spake the Spouse , Cant. 1. Thus spake Ephraim , of Old , Jer. 31. and both were heard ; nay , the Lord says , I have surely heard Ephraim , surely your cryes for drawing and turning shall not be in vain .

3. You say , you are not able to come to Christ ; but are you willing to come to him ? Yes , pray who has made you able to be thus willing , but onely that God who works to will of his own good Pleasure ? If you are willing to come , you are able to come ; for your coming lies in being willing . If you are willing to have the Son , you have him , and Life by him , (*) (*) Non pedibus sed affectu , non migrando sed amando venitur ad Christum . Augustin . for 't is with your Wills that you receive him , and so have Power to become the Children of God . The Apostle tells us ; That with the Heart man believes unto Righteousness , Rom. 10. 10. By the Heart , in Scripture , is commonly meant the Will ; so that if the Will consents to have Christ , as Wisdom , Righteousness , Sanctification , and Redemption : Here is indeed that Faith which is Justifying and Saving . Christ having taken the Will , has taken the main Fort , that by Nature stands out against him , and Commands the whole Soul .

Object . 5. Some under trouble of Conscience cry out , They have been enlightned , and under Conviction heretofore ; but since their Illumination and Convictions they have fallen away ; and therefore now they conclude , there is nothing remains , but a certain fearful looking for of Judgment , and of fiery Indignation , which shall devour the Adversaries .

Answ. 1. All back-sliding , though grosse , is not the unpardonable sin . David and Peter were both enlightned , both did fall , and that into gross wickedness , and yet both Repented , both were pardoned , and restored to favour , and both are now in Glory .

2. Even Back-sliders are called upon to return . The Children of Israel had played the Harlots with many Lovers , they had spoken and done evil things as they could , and yet many times in one Chapter , Jer. 3. they are called after to come home to God , from whom they had so deeply Revolted : though therefore you ought to mourn , and be in bitterness for your Apostacies and unstedfastness , yet you must not mourn without hope .

3. Promises are made to Back-sliders , if they return , of Mercy and Healing , Jer. 3. 12. Go and Proclaim these words towards the North , and say , Return , thou back-sliding Israel , saith the Lord , and I will not cause mine Anger to fall upon you , for I am Merciful , saith the Lord , and I will not keep Anger for ever . And v. 22. again he says , Return ye backsliding Children , and I will heal your back-slidings . O you poor sinners , that are troubled for your backslidings , catch hold of these words , as Benhadad's Servants did of the words of the King of Israel , and say , Behold , we come unto thee , for thou art the Lord our God .

Object . 6. After all , some may say , Though we cannot deny that we are willing to part with every sin , and to have our Hearts cleansed ; though we desire God to be our Father and Portion , and Christ to be our Prince , and Head , and Saviour , and Husband ; yet we are afraid our Hearts are not right , because all this may be meerly for fear of Hell , and because unless we do all this , 't is impossible that Hell should be escaped .

Answ. 1. You ought to be afraid of Hell : Why is such a dreadful place spoken of , but that the Sons of Men might dread the coming thither ? Our Lord Exhorts his Disciples to fear God upon this very Account , that he was able to destroy both Body and Soul in Hell , Luke 12. 5. Mat. 10. 28.

2. A fear of Hell never , that we read of , carried Reprobates very far , or surely not so far as to make them willing to cast away every sin , and to accept of whole Christ , and to give up themselves , Bodies , Souls , Health , Strength , Time , all to him , as appears in Felix , Agrippa , Herod , and others .

3. If you desire Cleansing and Sanctification , 't is a sign that sin it self is a burthen to you , as well as the Punishment of it feared by you : If this might be otherwise avoided , could you be contented to be slaves to sin still ?

4. I grant , it may be said concerning prizing of Christ , chusing of God , and endeavouring to please him in all things ; that you must go to Hell if you don't do all this . But where does the Scripture say , that though you do all this , you may go to Hell after all ? 'T is true , unless you are sincere , you must go to Hell ; but it does not follow , that though you are sincere , you may go to Hell notwithstanding .

5. Do not you look upon the Lord as all-sufficient ? as the chiefest good ? Do not you see an emptiness in all the Creatures , and the evil that is in sin ? Is not sin hated , the Creature scorned in comparison of this God ? If so , 't is a sign that the goodness of God does take you , and affect your Hearts , as well as the fear of Hell affright you .

6. If there be a will to be Sanctified throughout , and to be turned with your whole Heart unto God ; this is not the product of slavish Fear of Hell , but is really the work of the Lords Spirit . 'T is he that works both to will and to do of his good pleasure , Phil 2. The most startling Truths , and astonishing considerations would never be able of themselves to make you willing to divorce your Lusts , and to accept of Christ upon Gospel-terms If therefore you are brought unto this , that you prize the Lord Jesus at so high a rate , as to consent to part with every sin for his sake , and to follow the Lamb in what way soever it shall please him to lead you ; you may warrantably conclude , That the Spirit has been at Work in you , and having begun a good work in you , he will compleat it . And you may confidently say , with David , Psal. 138. 8. The Lord will perfect that which concerneth me ; thy Mercy , O Lord , endureth for ever , forsake not the work of thine own hands .

VSE IV. Of Exhortation . Let it be the care of you all to have a good Conscience . The Apostle Paul in the Text is set forth as a good Example for all to follow , as a very fair Copy for all to write after . It is Counsel ordinarily given to Tradesmen , Keep your Shops , and your Shops will keep you . So I may say , Look well to your Consciences , and your Consciences will look well to you . If there be an Heaven upon Earth , 't is a good Conscience ; if there be an Hell upon Earth , 't is a bad Conscience . I shall second my Exhortation with these following Arguments :

1. He that has a good Conscience can look upward to God with Confidence , 1 John 3. 21 , 22. Beloved , if our Heart condemn us not , then have we confidence towards God , and whatsoever we ask we receive of him , because we keep his Commandments , and do those things that are pleasing in his sight . With what boldness may such come to the Throne of Grace ! For God is their Friend , nay , their Father , and how infinitely does he surpass all other Parents in Wisdom , Affection , Tenderness , Sufficiency ! and therefore expectation may be raised to a great height of receiving much from him .

A good Conscience sees smiles in Gods Face : Fury is not in him , all his wrath is taken away , and his Countenance doth behold the upright , Psal. 11. ult. God is in Covenant with these upright ones , and with Joy they may study the Attributes of God , and see how all are engaged for them . He is Wise for them , Good for them , Faithful for them , All-sufficient for them ; nay , his Justice , being satisfied by his Son , is for them too . He is Infinite , Eternal , and unchangeable , and all this makes for them ; and how great is their Happiness , that such a God is theirs ! David's Meditation of God was sweet ; God was his Joy , nay , his exceeding Joy . The Lord being his Portion , how does he exult in his spirit , saying , The lines are fallen to me in pleasant places , yea , I have a very goodly Heritage , Psal. 16. 5 , 6.

2. He that has a good Conscience can look inward with Satisfastion . The dissatisfaction of a bad Conscience is great , and most Afflicting ; when a Man retires to himself , and is tortured by himself , and his self-reflecting thoughts prove as so many stings to pierce and pain him ; what a case is that Man in ? These kind of Tribulations find a Man out , and there is no flying from them , as Augustine (x) (x) Inter omnes tribulationes animae humanae nulla est major quàm conscientia delictorum , nam si ibi vulnus non sit , sanumque sit ●●●us hominis quod conscientia vocatur , ubicunque alibi passus fuerit tribulationes , illuc confugiet , & ibi inveniet Deum . Si autem ibi requies non sit propter abundantiam iniquitatis , quid facturus est homo ? quo confugiet ? fugiet ab agro ad civitatem , à publico ad domum , à domo ad cubiculum , & sequitur tribulatio . A cubiculo jam quo fugiat non habet nisi interius ad cubile suum . Porrò si ibi tumultus , si fumus iniquitatis , si flamma sceleris non illuc potest confugere : pellitur 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 ●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 Worm 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) (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 would principally lye at Satans door , as all the Glory of that good which is done by us , is to be ascribed unto God . The Devil did not thrust the forbidden fruit into Eve's Mouth , whether she would or no ; but only did cunningly and strongly perswade her to eat of it . In like manner he deals with us , he layes his baits (z) (z) Vnam esse omnium rem pulcherrimam , eoque pulchriorem si vacet populo , neque plausum captans , se tantum ipsa delectet . Quinetiam mihi quidem laudabilior a videntur omnia , quae sine venditatione & sine populo teste fiunt , non quo fugiendus sit ( omnia enim bene facta in luce se collocari volunt ) sed tamen nullum the atrum virtuti conscientiâ majus est . Cicero . Tuscul . Quaestion . l. 3. pag. mihi , 146. before us , and endeavours our ruine by offering what does please us .

But a good Conscience is deaf unto the Devil , and scorns his offers , for his offers are to the losse of the Righteous man . What are the riches of the World which Satan talks so much of , compared with the unsearchable Riches of Christ ? what are the pleasures of sin , compared with peace of Conscience ? what are all Earthly advantages and preferments compared with Communion with God , and the Light of his Countenance ?

A good Conscience is firmly perswaded that 't is good for us to draw near to God , Psal , 73. ult. to be near to Him is for our Honour , Interest , Safety , Delight and satisfaction , and hereupon the Believer rejects Satan with an Holy contempt and indignation ; for he see● 't is folly as well as wickedness to leave his Fathers House where there is bread enough and to spare , and to go feed upon busks in the farr Country .

7. He that hath a good Conscience can look upon death with desire , which is so exceeding terrible unto others . The Believer may indeed be willing to live that he may serve his generation according to the will of God , and that he may do that for Christ on Earth which he cannot do when he comes to heaven ; but his Conscience being pure and peaceable , having an assurance what a kindness death will do him , He does with the Apostle desire to be dissolved and to be with Christ , which is far better , Phil. 1. 23.

There is profit , pleasure and honor in a Believers departing , no wonder if he desires to depart . There is profit in it , to dye is gain says the Apostle , he gains more grace in the instant of his dissolution , than he got all his dayes before ; for upon death his Spirit is made perfect in Holiness . There is pleasure in death , for sometimes 't is sweetned with ravishing transports of Spirit , and it is the Porter to open the gate into full and Everlasting joyes , having put an end both to sin and sorrow . Finally , there is honour in Death , for the Believer having fought a good Fight , and finished his course , and kept the Faith , he goes to receive the Crown of Righteousness .

8. He that hath a good Conscience can look into Eternity and be filled with joy unspeakable and glorious . That is one of the Richest jewels in the Crown of Life that it fades not away . The good Conscience looks up to Heaven , fixes its eye upon God , sees that bosom in which the sanctified Soul must lye and (a) (a) Da Pater omnipotens menti conscendere sedem ! Da fontem lustrare boni ! da luce repertâ In te conspicuos animi defigere visus ! Disjice terrenas nebulas & ponder a molis , Atque tuo splendore mica ; Tu namque serenum , Tu requies tranquilla piis . Te cernere finis , Principium vector , dux , semita terminus idem . Boetius , de Consolat. Phil. l. 3. met . 9. pag. mihi 88. rest forever . After millions of years are spent , praise will be continued , delight will be as green and fresh as ever , there will be no loathing of that heavenly Manna ; after so many thousands of ages as there have been minutes since the Creation , Joy in heaven will be as far from an end , as it was when first of all it did begin .

Mortality and change , are the disgrace of all temporal delights and pleasures , but a good Conscience rejoyces ( and well it may do so ) in a better and enduring substance ; it sees how sure , how near Eternal Life is , and upon this follow raptures of pleasure .

Cyprian (b) (b) Exultabunt Sancti in gloriâ , videbunt Deum & gaudebunt . Ibi non gustabunt quam suavis sit Dominus sed implebuntur & satiabuntur dulcdinemirificâ ; nihil eis deerit , nihil oberit , omne desiderium eorum Christus praeens implebit . Non senescent , non ▪ abescent , non putrescent : ampliùs perpetua sanitas foelix Eternitas be atitudnis illius sufficientiam confirmabunt . Non erit concupiscentia in membris , non ultra exurget rebellio carnis , sed totus hominis status pudicus & pacificus , sana ex integro Natura sine omni maculâ & rugâ deinceps permanebit . Erit denique Deus omnia in omnibus , & illius praesentia omne animae & corporis implebit appetitus . Cyprian . Serm. de Christ . Ascens . does excellently set forth this full and Everlasting happiness of the Saints in Heaven . They ( says he ) shall see God and Rejoyce and be Delighted , they shall Enjoy that Glory , and be swallowed up in that Joy for Ever-more . There they shall not only taste how sweet the Lord is , but shall be filled and satisfied with his wonderful sweetness , nothing shall be wanting , nothing shall be hurtful , Christ being present will satiate all their longing . They shall not grow old , or weak , or dye any more : There will not be Concupisence in the Members , nor Rebellion in the Flesh against the Spirit , but Mans Nature will be fully restored , and Sanctified and Healed , and so will remain without any spot or wrinkle Everlastingly . Finally , God will be all in all , and his immediate and glorious presence will so abundantly fill the Saints , that they shall not be able to desire more .

You see now in several respects how desirable 't is to have good Conscience , wheresoever such a Conscience looks , upwards , downwards , inwards , forwards , still there is peace and Consolation . Oh look into your Consciences , and see what they are , whether good or bad ; and oh that all bad Consciences may be utterly restless till they are made good ones .

VSE IV. Of Advice unto them whose Consciences are good , which have been cleansed and quieted by the blood of Christ , and by the Word and Spirit of Grace . My Advice is in these particulars :

1. Be very thankfull for this unspeakable Gift of a good Conscience . The largest Empire in the World , a Crown of pure Gold upon the Head , is nothing near so great a Blessing as a pure and peaceable Conscience . I may use the Angels Salutation to the Virgin Mary , unto every Saint that has such a Conscience . Hail , thou that art highly Favoured ! The Lord is with thee , Blessed art thou among the Sons of Men. '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) (b) Curandum est nobis atque hoc in omni vitâ suâ quemque à rectâ conscintia transversum unguem non oportere discedere , Cicer. ad Atticum l. 13. Epist. 20. Let not the Apple of the Eye , let not Life it self be preserved with greater care . Skin for skin , and all that a Man has will he give for his Life . And truly , skin for skin , and all that we have , we should give , rather than make shipwrack of a good Conscience . Oh , never Repent of your Uprightness , hold fast your Integrity , whatever comes on 't .

I Read concerning Brutus , that stout maintainer of his Countries Liberty , when all his Endeavours were to no purpose , and the Cause which he thought so good , had such bad success , and he found himself vanquished by Antonius , he Repented of his Vertue , and cryed out , O Vertue , I Served thee as a real thing , but thou art onely an empty Name . (c) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Te colui Virtus ut rem , ast tu nomen it ane ●s !

But be you more fixed , and better settled , and whatever you lose , keep a good Conscience . And that you may do thus , follow these Directions .

1. Vigorously maintain the Combat against Corruption : Onely sin can harm the Conscience , and therefore strive against it . Abstain from Fleshly Lusts , for these War against your Souls , 1 Pet. 2. 11. Have a special Eye to in dwelling sin , for that 's a worse Enemy by far than Satan ; set upon the work of Mortification in good earnest , hide the Word in your hearts , that it may Antidote you against sin : Derive Vertue from Christ Crucified , to Crucifie the Flesh with the Affections and Lusts of it , and call in the aid of the Spirit against the deeds of the Body . Conscience will be kept in greater purity and Peace , the weaker sin is , and the more it is an underling .

2. Sit loose from the World . If Galeacius Caracciolus had loved his Honour and great Estate in Italy , he would not have kept his Conscience undefiled from Rome's pollutions . The Apostle Paul , whose Conscience was good , professes , that he Gloried in the Cross of Jesus Christ , by whom the World was Crucified to him , and he unto the World , Gal. 6. 14. He looked upon the World as a grand Imposter : he saw no Form nor Comeliness in it , that he should desire it ; nay , he perceived how sin had brought a Curse upon it ; no wonder if he slighted it . You cannot Serve God and Mammon . You must cast the World out of your Affections presently , and consent to let it go out of your Possession too , when called to part withit , if you would keep a good Conscience .

3. Study the Vanity of Men , and be not afraid of them . The fear of Man bringeth a Snare , says Solomon . Fear of the Papists made Spira wound his Conscience , and brought him into a fearful Case . Cease ye therefore from Man , whose breath is in his Nostrils , for wherein is he to be accounted of ? Isa. 2. ult. Be not afraid of the terror of your adversaries , neither be troubled , but Sanctifie the Lord of Hosts in your hearts , let him be your fear , and let him be your dread , if you would secure your Consciences .

4. Pray much to be upheld . Commit the keeping of your Souls unto God in well doing , for he is Faithful : Beg that he would never leave you , nor forsake you , but keep you by his Mighty Power unto Salvation . It is not in vain to seek unto him , for he is of Power to establish you , Rom. 16. 25. He is able to keep you from falling , and to present you faultless before the Presence of his Glory with exceeding Joy , Jude 24.

5. Hold fast Faith , that you may keep a good Conscience ; firmly believe that Life and Immortality which is brought to light by the Gospel , and then by patient continuance in well doing you will seek for it . The Lord grant unto you the Spirit of wisdom and Revelation , the eyes of your Understanding being enlightned , that you may more thorowly and certainly know what is the hope of your Calling , and what the Riches of the Glory of that Inheritance which is above ; this will be a strong inducement to keep Conscience , and heart , and Conversation , and all clean , that you may grow more and more meet for that Inheritance . You see the way to keep a good Conscience , which was the fourth word of Advice .

5. You that have a good Conscience be not Acted onely by Conscience ; but let Love ( d ) constrain you also to Obedience . 'T is said of Titus , That he accepted the Exhortation , but was more forward of his own accord , 2 Cor. 8. 17. Heed your Consciences telling you of your Duty , but let your hearts be forward (b) Qui legem dat amantib●s , Major lex a mor est sibi . Boetius . of their own accord to perform your Duty . The high mettal'd courser does not stand in need of whip or spur , loosen the reins , he will run swiftly because he does delight in running . Oh let your hearts be enlarged by love to the Lord , and delight in your duty , and then you will run the wayes of his Commands , and so running you will at length obtain the prize . Thus have I handled at large the second Doctrine . To have a good Conscience should be every ones greatest care . This is the point I principally intended to prosecute . I shall be very brief in those which do remain .

Doct. 3. The third Doctrine is this , A good Conscience will make men set themselves as before God continually . I have lived says the Apostle , in good Conscience before God . Hark unto David , Psal. 119. 168. All my wayes are before thee , and Psal. 16. 8. I have the Lord alwayes before me . Job speaks after the same manner , chap. 31. 4. Doth not God see my wayes and count all my steps ? And Elijah speaking of the Lord of hosts , adds , before whom I stand , 1 King 18. 15. These men had a great sense of God upon their Spirits , & so should we ; and a good Conscience will still be putting us in mind in whose presence we continually are .

In the handling of this Doctrine I shall first prove , that we are alwaies before God . Secondly , how we are to look upon God when we set our selves before him . Thirdly , what it is thus to set our selves before God . Fourthly , why a good Conscience will make us to do thus . And fifthly , Apply .

In the first place I am to prove , that we are alwaies before God .

There are several degrees of the presence of God , the highest degree of all is his presence with Christs humane Nature ; a second degree is his presence with the Angels and triumphant Saints in his Kingdom and Glory , by whom he is seen face to face ; a third degree is his presence vouchsafed unto his Saints Militant on Earth , whereby they are quickned , strengthned , and abundantly incouraged . But besides all this , there is a general presence of God whereby he fills both Heaven and Earth , so that nothing can be hid from him , Jer. 23. 24. Can any bide himself in secret places that I shall not see him , saith the Lord ? do not I fill Heaven and Earth , saith the Lord ?

Three things are here to be remarked .

1. God is so every where present as that he perfectly knows what is in us and done by us . He does possesse our very Reins , searches our very hearts , all the hidden things of darkness will one day be brought to light , and the Counsels of mens hearts be made manifest , 1 Cor. 4. 5. Though good works are done never so secretly , God sees and will reward them openly ; though wicked works are done never so closely , he sees ; and they shall be openly punished .

2. God is so 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) (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 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) (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 Apostle , 1 Cor. 10. 22. Do we provoke the Lord to jealousie , are we stronger than He ?

7. When we set our selves before God , we are to look upon him as our Judge , and he will judge without respect of Persons . He is an all-observing witness at present , who is to be a Judg hereafter . He will bring every person and every work into Judgment , with every secret thing whether it be good or whether it be evil . Eccles. 12. ult. If this were seriously thought of 't would make us fear him and keep his Commandements . Let us set our selves as before our Judge continually , then we shall be diligent that we may be found of him in peace without spot and blameless .

In the third place I am to tell you what 't is to set our selves before God .

1. Then we indeed set our selves before God when we are firmly perswaded of his presence , and are suitably affected . There is no attribute of God that we are lesse able to deny , then his Omnipresence , and yet how rarely are our hearts awed by it . We should watch over our hearts and thoughts , and strive against the vanity , and wickedness , and impertinency of these , as those that are perswaded we are before an Heart-searcher . Who knows our thoughts a farr off , Ps. 139. 12.

If there could not a proud , or lustful , or foolish thought arise , but men might discern it ; should we not be ashamed , and take more pains to keep our hearts clean ? and is not the Lords presence and knowledge more to be regarded then mans ? in like manner we should set a watch before the door of our Lips , and ponder the path of our Feet , because there is not a word in our mouths , but God knows it altogether , and the wayes of man are before the Eyes of the Lord , and he pondereth all his goings , Prov. 5. 21.

2. Then we set our selves before God , when we hear what he speaks . Our Lord tells us , He that is of God , heareth Gods words , John 8. 47. he has an Ear to hear what the Spirit saith unto the Churches . And that Man after Gods own heart professes , Psal. 119. 161. My Heart standeth in awe of thy Word . The Lord has a special regard unto them that tremble at his Word , who seriously enquire what his Will and Commands are , and dare not to transgress them : but certainly they do contemn both the Lord and his Presence , who , like those , Psal. 50. 17. Do hate Instruction , and cast his Words behind them .

3. Then we set our selves before God , when we Observe how he looks upon us , whether he frown , or cause his Face to shine . Jacob told his Wives , I see your Fathers Countenance is not towards me as before , Gen. 31. 5. And they who have a sence of God upon their Spirits , if Gods Countenance be not towards them as before , how are they troubled ! When the Lord for a moment did hide his face from David , that moment seemed an Age , nay , an Eternity ; therefore he crys out , How long wilt thou forget me , O Lord , for ever ? How long wilt thou hide thy Face from me ? Psal. 13. 1. But when God did manifest himself to him , the Light of his Countenance did put a greater gladness into his heart , than the joy of Harvest . We are not to regard what Men say of us , or how they look upon us , but we are to mind Gods approbation or dislike . He is a Jew that is one inwardly , and Circumcision is that of the Heart , whose Praise is not of Men , but of God , Rom. 2. ult.

4. Then we set our selves before God , when we take Notice what he does . David cemplains of , and threatens the ungodly , Psal. 28. 4. Because they regard not the Work of the Lord , nor the Operation of his Hand , he shall destroy them , and not build them up .

We should mind diligently what God does to us ; that we may comply with his design in all , even the severest of his Dispensations .

What he does for us ; that his goodness may have an Holy and good effect upon us , and we may Answer his Loving kindness by Gratitude and Obedience .

Finally , what he does to others before us ; that we may receive Admonition by all the Examples that are given us , 1 Cor. 10. 11. Others Experience of the Lords faithfulness should make us trust in him ; others Experience of the Lords severity should make us cautious of provoking him , 1 Cor. 10. 6. Now , these things were our Examples , to the intent we should not Lust after evil things , as they also Lusted .

5. Then we set our selves before God , when we live by Faith upon him . David , when he set the Lord before him , because he saw God at his right hand , concluded , He should not be moved , Psal. 16. 8. The Lord was his Rock , and his Fortress , and his Deliverer ; his God , his Strength , in whom he was resolved to trust , his Buckler , and the Horn of his Salvation , and his high Tower , Psal. 18. 2. He that Lives not by faith forgets God , and his heart draws back from him . But he that sets the Lord before him , and considers his Promises and his power , cannot but look upon him as worthy to be relyed upon : and this is the way to be kept in perfect peace , Isa. 26. 3. Thou wilt keep him in perfect Peace , whose mind is stayed on thee , because he trusteth in thee .

6. Then we set our selves before God , when we desire Fellowship with him . This fellowship is a Riddle to the World , but the Saints find it a most real happiness . We are to set our selves before the Lord , as weak , and indigent , and miserable ; and to implore the happiness of his favour in his dear Son , and that he would communicate his Grace for the strengthning of us with strength in our Souls , and the supply of all our wants . Who can indeed look upon God , and not desire to taste and see how Gracious he is ? David followed hard after him , and crys out , My Soul thirsteth for God , for the Living God ; when shall I come and appear before God ? Psal. 42. 2.

7. Then we set the Lord before us , when we refer all unto his Glory ; when we aim at this as our great End , that he may be Magnified and Exalted . We wofully forget God when we seek our selves and our own things ; when we chiefly design our own praise and Profit . Set him indeed before you , and then his Honour , and the enjoyment of him , will be the great Mark you will aim at ; and indeed his Honour and your Happiness are joyned together , that you cannot seek his Honour , but you must also at the same time seek your own Happiness ; and you cannot do any thing to his Dishonour , but 't is also to your selves destructive .

In the fourth place , I am to give you the Reason , why a good Conscience makes Men to set themselves thus before God .

1. Not to set our selves before God , is exceedingly to Affront him : If we were in the Presence of an Earthly King , and should take no more Notice of him , or not so much Notice of him as of another Man , surely he would ill resent it . God is the King of Glory , and if his Presence is not regarded , we make no more of him than if he were an Idol , which has Eyes , but sees not ; Ears , but hears not ; and in whose power 't is not to do either good or evil .

2. Not to set our selves before God , is to thwart the End that he aims at , both in his Word and Works . His Works are many and great , that we might stand in awe of the Worker ; and in his Word he has told us what a God he is , that we might fear before him .

3. To set our selves before God , is the way to keep up the Authority of Conscience ; the Word in Consciences Mouth will be more heeded , when our Eyes are open to look upon that Holy and Powerful God , whose Officer Conscience is .

4. To set our selves before God , is both for our Delight and Advantage : The Presence of God is terrible indeed to the evil Conscience ; but those whose hearts are cleansed , are glad that the Lord is ever with them . With what satisfaction and Triumph did the Church speak those words , Psal. 46. 7. 11. The Lord of Hosts is with us , the God of Jacob is our Refuge , Selah . And the profit which we reap from a sence of this Presence , is very great ; for when we hear , and pray , and perform other Duties , as in the Lords presence , then they turn to good Account ; but when God is not regarded , to be sure , we are not at all Advantaged ; nay , our very Duties do but increase our guilt and hardness .

VSE 1. Of Reproof .

1. How are they to be blamed , who instead of setting themselves before God , Banish the thoughts of him , and Live without him in the World ! This forgetfulness of God is the Root of presumption and boldness in sin , when there is no sense or fear of the Lords Eye or Hand , then the hearts of the Sons of Men will be be fully set in them to do evil . This forgetfulness of God encourages also to Hypocrisie ; and so the whited Sepulchre do but appear beautiful outwardly to the Eyes of Man ; the Hypocrite is not concerned at the Eye of God , which sees all that filthiness and rottenness that is within .

2. How are they to be blamed , who instead of having recourse to God , who is just before them , place their confidence in the Creatures .

The Papist is concerned , who prays to Saints and Angels : 't is said indeed for his defence , that we speak unto Courtiers to intercede for us to a Prince , and therefore we must speak unto the Saints departed , to Intercede for us to God . But I shall retort this similitude thus . Suppose thou wert just before a King , and he should give thee leave , and command thee to Offer thy Petition to him , would it not be unreasonable then to send to a Courtier that is a Thousand Miles off , to speak a good word for thee ? God is just before thee , and has commanded thee to call upon him , and is ready to hear ; the Saints in Heaven are a great way off , their Mediation is needless . Blind Papist , open thy eyes , and see God near thee , and thou wilt never pray to Saints and Angels more .

The Protestant also is concerned ; for he also places his Confidence in the Creature , when he looks upon his Wealth as his strong City , and his dependance is upon things visible , and not as it ought to be , alone upon the invisible God .

VSE II. Of Exhortation . Let Conscience have this Effect upon all of you , to make you set your selves before God .

1. This will make you to abhor your selves . (f) (f) Quantisper extra terram non respicimus , propriâ justitiâ , sapientiâ , virtute pulchre contenti , nobis suavissimè blandimur , & tantum non semidei videmur . At si semel coeperimus cogitationem in Deum erigere , & expendere qualis sit , & quàm exacta justitiae , sapientiae , vitutis ejus perfectio ad cujus amussim conformari nos oportet : quod antea in nobis falso justitiae praetextu arridebat , pro summâ iniquitate mox sor descet : quod mirisicè imponebat sapientiae titulo , pro extremâ stultitiâ foetebit : quod virtutis faciem prae se ferebat , miserrima impotentia esse arguetur , adeò divinae puritati malè respondet quod videtur in nobis vel absolutissimum . Calvin . Instit. l. 1. cap. 1. Job 42. 5 , 6. Mine Eye seeth thee , wherefore I abhor my self , and Repent in Dust and Ashes . The view of Gods Power , Wisdom , Holiness , Justice , will make your Weakness , and Folly , and Defilement , and Guilt to be the more apparent .

2. This will make you to resist Satan , and to contemn the things of the World , which he Offers to you . God is ready to give you Power against the Tempter , and all that he Offers is nothing less than nothing and Vanity , compared with the All-sufficient God . David , when his Eye was cleared , and he saw God , no longer Admired the Prosperity of the wicked , but said , Whom have I in Heaven but thee ? and there is none on Earth that I desire besides thee , Psal. 73. 25.

3. This will make you to have an eye to your Hearts , because God looks into , and requires these ; and to be more Spiritual and Lively in all your Duties , and more generally to please him in all your Actions . When you consider seriously , that He does beset you behind and before , and does lay his Hand upon you , Psal. 139. 5. You will be afraid to provoke him , lest that Hand do crush you in the very act of the next Transgression .

4. If you set your selves before God , this will make you to be the better contented when outward comforts are taken from you . Outward Comforts may be rejoyced in , but for Gods sake ; God is to be rejoyced in for his own sake . And his goodness and fulness being still the same , he is as much to be delighted in when the Creatures are gone , as when they are present . When the Figg-trees did not blossom , and there was no Fruit in the Vines ; yet the Prophet sayes , I will Joy in the Lord , and Rejoyce in the God of my Salvation , Hab. 3. 17 , 18.

5. This will make you Fearless of Men , nay , undaunted in the hour of your Dissolution : When you are in the Valley of the shadow of Death , you will fear no evil as long as you see that God is with you ; and Death will be so far from separating you from his Presence , or from his Love , that 't will send you nearer to him than ever , and admit you to a fuller enjoyment of him , than can be vouchsafed to any under the Sun . Thus of that third Doctrine , A good Conscience makes men to set themselves before God continually .

Doct. 4. The Fourth Doctrine is this ,

That a good Conscience has a great and lasting influence upon the life and all the Actions .

I have lived sayes the Apostle , in all good Conscience , and that unto this day , so Heb. 13. 18. We trust we have a good Conscience in all things willing to live honestly . Such a Conscience is well instructed in that lesson , Tit. 2. 11. 12. For the Grace of God which bringeth Salvation , hath appeared unto all men , teaching us , that denying ungodliness and worldly lusts , we should live soberly , and Righteously , and Godly in this present world .

In the handling of this Doctrine , I shall first shew how a good Conscience is concerned in the Life and Conversation . Secondly , Instance in several kinds of Actions , that a good Conscience has an influence upon . Lastly , Conclude with the Application .

In the first place I am to shew how a good Conscience is concerned in the Life and Conversation . This will appear in these following particulars :

1. There is no action but Conscience is to examine . Every action is a step one way or other , and Conscience is to see which way every step has a tendency , whether upward towards the Hill of the Lord , or downward towards the lake of Fire .

There is no action but Conscience will be wounded with it , if it be a work of darkness , and Conscience may reap satisfaction from it , if it be a work of Righteousness .

2. Conscience if good , will not admit of loose principles .

It will not argue licentiously from the Righteousness of Christ , which alone is imputed to us for our justification , that therefore there is no necessity of inherent Holyness .

It will not argue from the superabundant Grace of God that therefore we may safely continue in sin , Rom. 6. 15 , 16. What then , shall we sin because we are not under the Law but under Grace ? God forbid , Know ye not that to whom ye yeild your selves Servants to obey , his Servants ye are to whom you obey , whether of sin unto Death , or obedience unto Righteousness ?

A good Conscience will not argue from the falls of Saints recorded in Scripture , that we may venture to fall as they did ; but contrarily concludes since such eminent Saints have fallen , it does concern us to look to our standing , and not to be high minded but fear .

Finally , it does not argue because Gods Covenant is Everlasting , and his love unchangeable , that therefore we may live as we list ; but on the contrary it tells us that because the Lords love is so great and unchangeable , he is to be loved the more by us , and followed more fully , and more willingly obeyed .

3. Conscience if good , will not abuse Christian liberty .

The nature of this is not to be mistaken , 't is not a liberty to make provision for the Flesh , nor to walk after the course of the World , nor to mispend your precious time , nor to omit , or do the work of the Lord negligently . They that take such a liberty take that which God never gave them , and by this liberty they become slaves and vassals to the Devil who employes and leads them captive at his pleasure .

But Christian liberty lies in being free from the bondage of Corruption , from the Curse of the Law , and the Power of Darkness , and in having freedom of accesse to God through Christ , and in being enlarged by the Spirit to run the wayes of his Commandements .

Christian liberty is an holy thing . A good Conscience therefore is the more watchful , lest we go beyond the bounds of Christian liberty , and venture upon what is unlawful , or use lawful things unlawfully ; for so 't is possible , nay usual , licitis perire even in these things to perish . To Eat , to Drink , to Buy to Sell , to Plant , to Build , to Marry and to be given in Marriage , were none of them in themselves unlawful , yet when the old world , and Sodom were thus employed , and these things were only minded , and spiritual things neglected , a Flood came and swept away the one ; and Fire and Brimstone did destroy the other , Luk. 17. 26 , 27 , 28 , 29.

4. A good Conscience looks well to the Principles of our Obedience .

That it springs from a renewed nature , for unless we are made good Trees , how can we bring forth good Fruit ? that it proceeds from Faith , for by Faith we must believe what we do to be according to the will of God , and by Faith we must desire strength from our Lord Jesus to do that will which is discovered to us .

Our Obedience also must flow from love , 2 Cor. 5. 14 , 15. The love of Christ constraineth us to love , not unto our selves but unto him that died for us . Love is the first and great Command , and that which makes us to yeild obedience to all the rest .

And we must be acted by Fear as well as Love , a childlike reverence and awe of God , how circumspectly will it make us walk ! Job feared God and eschewed evil .

Finally . our Obedience must spring from gratitude , and a sense of our obligation to serve the Lord who hath so loaded us with innumerable benefits . All the mercies and deliverances which God did work for , and extend to Israel were to induce them to observe his Statutes and to keep his Laws . Psal. 105. 45.

5. A good Conscience has a regard unto the matter of our actions . That this be agreeable unto the Word of God . This word is the rule we are to walk by ; that peace and mercy may be upon us .

There is a word which God will do , his word of Promise he will accomplish , his word of Threatning he will execute ; and his word of Prophecy he will fulfill .

There is a word which he will have us to do , and that s the word of Precept . A good Conscience respects the precepts of the Law , the sum of which is to Love the Lord with all our Heart , and Soul , and Mind , and Strength , and our Neighbour as our Selves , Mat. 22. 37. 39. This Law is not made void but establish'd by Faith , even in the Covenant of Grace the Lord promises to write this Law in our Hearts , and sayes he will put his spirit within us , to cause us to walk in his Statutes , and to observe his Judgements , and do them .

The Gospel has precepts also as well as the Law , which a good Conscience knowes are to be obeyed . And if we will indeed obey the Gospel , we must believe on Jesus , we must repent from dead works , we must live by Faith , we must give all diligence to make our Calling and Election sure , we must love our Brethren as love is a new command , and enjoyned upon a new motive , namely the great love of Christ . We must engage in all the Ordinances and Institutions of our Lord Jesus ; finally , we must hold fast our profession without wavering whatever troubles upon that score do overtake us .

6. A good Conscience Eyes the Manner of our Obedience , That it be out of choice . David did chuse the way of the Lords Precepts , he considered these precepts , esteemed them concerning all things to be right , and preferred them before all the False and destructive wayes of sin .

Obedience must not only be out of choice , but it must be universal in regard of the object , all the commands be respected , and in regard of the Subject , the whole man must be under obedience ; and as this obedience must be yeilded to God without delay , so we must be sure to stick unto his testimonies and persevere unto the end . If ye continue in my word ( says Christ ) then are ye my Disciples indeed , John 8. 31.

But after we have done our best and most , we must humbly and believingly look unto Jesus , for the covering of our imperfections , and that we and our performances may be accepted .

7. A good Conscience looks to the End of our obedience , and that the design of our actions be as it ought . And our end should be not onely the obtaining of a reward , but the Glory of God , John 15. 8. Herein is my Father glorified , that ye bring forth much Fruit , so shall ye be my Disciples , we should aim also at the credit and adorning of the Gospel , and the good of men . Good living is for the benefit of others in more regards than one . Men are benefited by our good works of Justice and Mercy , and such like , and our doing of these works may help to convince them that there is an excellency and efficacy in the Gospel , which brings forth Fruits that be so excellent . You see how a good Conscience is concerned in the Conversation .

In the second place , I am to instance in several kinds of actions which a good Conscience has an influence upon .

1. A good Conscience has an influence upon our holy duties .

It is not satisfied unless we begin the day with these ; God should have our first thoughts , and our affections and praises should be our morning sacrifice . In the morning we should direct our prayer unto him , and look up , Ps. 5. 1 , 2 , 3. The Scriptures are to be searched that our Hearts may be instructed , quickened , purified , strengthned , and revived by this word of Grace .

A good Conscience will not suffer holy duties to be done negligently ; it knows how treacherous the heart is , and therefore watches over it that it may engage in the Lords service , and not start aside like a deceitful bow .

(f) (f) Non venitur ad bonam conscientiam nisi per cordis custodiam ; Cor ad vitam se vertit aut ad mortem ; velle peccare malum , peccare pejus , in peccato persever are pessimum ; nolle poenitere , mortale . Bernard . de Interior . dom . cap. 24. Conscience will not be put off with words , that are good or with a bended knee , or a lifted up Eye , or a sigh now and then , but looks that Holy desires be strong and stirring , that Faith be acted upon the promises of God , who is so ready to be found of them that seek him with their whole Heart . Deut. 4. 29.

A good Conscience looks upon holy duties as things of grand concernment , if these are well done it will be well with us , if ill done , it will be ill with us for ever . In your Trades you are getting a livelihood , but in your duties you are or should be minding a better and enduring substance . What does deserve your pains and time , and serious endeavours , if the favour of God , and the fulness of Christ , and an Heavenly Kingdom do not ? what manner of duties should ours be , since we aim at such things in the doing of them ?

2. A good Conscience has an influence upon the works of our Callings .

It will not allow of an unlawful Calling ; and that is to be styled an unlawful Calling , in which a livelihood is gotten by serving and gratifying the lusts of men . The Harlots way is unlawful , and Stage-players is little better . 'T is a wicked thing to live by the sins of others , and by helping to undo and ruine them for ever .

And as the Calling must be Lawful , so it must be Lawfully managed . A good Conscience will take care that there be not an over eagerness after wealth , which is of a perishing Nature ; for the time is short , and therefore they that Buy , must be as though they possessed not ; and they that use this World , as not abusing of it , for the Fashion of this World passeth away , 1 Cor. 7. 29 , 30 , 31.

And as for unjust and dishonest gain , a good Conscience can by no means allow it . Do Justly , is a Law so deeply engraven in the heart of Men by Nature , and so often required in the Scripture , that where injustice is , we may conclude there is no goodness or tenderness in the Conscience . (f) (f) Bona conscientia est , si habet in corde puritatem , in ore veritatem ; in actione rectitudinem . Bernard . De Conscien . cap. 4. pag. mihi 1099. When this is indeed awakened , though other sins do flie in the sinners face , yet if any thing has been gotten wrongfully , this in a special manner is a burthen , neither is there any rest till Restitution be made , either to the Person wronged , or if he cannot be found , unto the poor . That Scripture should ever be Ringing in our ears , in all Trading and Business , 1 Thes. 4. 6. That no Man go beyond or defraud his Brother in any matter , because the Lord is the avenger of all such .

And not onely Injustice , but Idleness in the Calling is to be shunned : for this Idleness is the way to cloath a Man with Rags , and exposes to innumerable temptations . (g) (g) T is a good answer to the tempter . Non licet , non vacat , 'T is not lawfull , neither am I at leisure to do what thou wouldst have me .

3. A good Conscience has an Influence upon our Words and Discourses : for a great part of Pure and Vndefiled Religion does lie in brideling of the Tongue , James 1. 26. Our Communication should be such as may administer Grace unto the Hearers .

A good Conscience will not admit of Impiety in our Discourse , and certainly Oaths and Curses are very impious . Lesser Oaths are not to be sworn , but greater ; as by the God of Heaven , the Blood and wounds of the Lord Jesus , argue sinners to be daring ; and how fearful is it to hear them calling upon God to damn them ! Such things Argue that there is no good Conscience .

Neither will this admit of Impurity in our Communication ; for filthy and foolish talking is condemned , Eph. 5. and is a sign of a corrupt and unrenewed heart , out of the abundance of which the mouth speaketh .

Finally , a good Conscience will not suffer us to be Injurious to any in our Discourses ; by Defaming , by Back-biting , by Slandering of them . Those that take up Reproaches against their Neighbours , and spread them ; their own mouths condemn them , and plainly prove that they are not Citizens of Zion , Psal. 15. 1 , 2 , 3.

4. A good Conscience has an Influence upon our Time , that it may be well and wisely Husbanded : This is more precious than Gold that perishes , and if the Goldsmith does look upon all gold as worth saving , surely every moment of Time is worth Redeeming .

That which makes other things of less value , namely , the shortness of their continuance , makes Time of greater value : 'T is the more to be prized , because 't will so quickly be at an end . A good Conscience will make us pass the time of our Sojourning here in fear , 1 Pet. 1. 17. It will not allow any time to sin ( though indeed sin will be apt to steal time away . ) It will not allow the World to ingrosse all our time , but 't will be Liberal of time , that the Soul and Eternity may be provided for .

5. A good Cnoscience has an influence upon our Natural Actions ; as Eating , Drinking , Sleeping , &c. It takes care that there be not excess in these : If we Eat to Gluttony , and Drink to Drunkenness , we are rather Beasts than Men , and surely far from being Saints : And if we sleep too much , we seem to lie buried all that while , and while too much in our Beds , we are but unprofitable Burthens of the Earth .

And as Excesse in these Actions is avoided by a good Conscience , so the glory of God is the End unto which they are Directed , 1 Cor. 10. 31. Whether ye eat or drink , or whatever you do , do all to the Glory of God .

6. A good Conscience has an Influence upon your Recreations . You must not , says Conscience , be Prodigal of your Estates , nor of your time in these : You must not needlesly torment , and be cruel to the Creatures which groan sufficiently already under the sin of Man ; you must take heed of Passion in your Recreations . A good Conscience will put us in mind that we must Recreate our selves , that we may be more fit for business ; if therefore Recreations justle out Duty , or indispose us to it , the End of them is not obtained .

I might also add , that a good Conscience will take Notice of our garb ; and if you will but hearken to it , it will tell you plainly , That Men and Women Professing Godliness , should not go in such kind of gay Attire , as the Rogues and Ranters , and Whores of the Town wear .

7. A good Conscience will have an Influence upon your Carriage in your Relations . All Relations call for Duty , and unless we do our Duty , and are good in our Relations , we cannot be said to be good in reality .

The great Fundamental Relation is between Man and Wife . A good Conscience therefore will take care that these Yoke-fellows come together in an Holy manner ; it will not allow of Incest , or Marrying within forbidden degrees ; no force must be used , nor marrying contrary to the consent of Parents , nor must a Believer be unequally Yoaked with one that 's none , 2 Cor. 6. 14. For if the Family at first be not piously erected , God may be so much provoked , that it may Labour and Travel under the Burthen of his Anger ever after .

A good Conscience will make the Husband , Loving , Careful , Tender of his Wives Person , and especially of her Soul . A good Conscience will make the Wife Affectionate , Faithful , to Reverence her Husband , and to be Subject to him in every thing . A good Conscience will make Parents to bring up their Children in the Nurture and Admonition of the Lord ; and 't will make Children to Honour , and to Obey their Parents , and to be a support , and a Comfort to them . A good Conscience will make Masters to give unto their Servants that which is Just and Equal , considering they have a Master in Heaven , with whom there is no respect of Persons : and 't will make Servants with good will to do Service as unto the Lord , and not unto Men ; it will stop their mouths when about to Answer again , it will make them diligent , and to shew all good Fidelity , that they may adorn the Doctrine of God our Saviour in all things .

8. A good Conscience has an Influence upon your Behaviour , both in Prosperity and Adversity .

In Prosperity 't will make you take heed of forgetting God , Idolizing the Gifts , and lightly esteeming the Giver : 't will make you take heed of being high minded , and trusting in uncertain Riches : You have little Reason to be puft up because you have more thick Clay than others , and to look upon them therefore with scorn and contempt ; you should contemn your own Riches , but not your poor Brother , who may , perhaps , be much Richer towards God than you . These Riches , because uncertain , are not to be trusted in : 't is easier for a Camel to enter into the Eye of a Needle , than for them who trust in Riches , to enter into the Kingdom of God .

In Adversity a good Conscience will make you to beware of Impatience under the Rod , Incorrigibleness by it , and of Inconstancy and drawing back from God after the Rod is taken off from you .

9. A good Conscience will have an Influence upon you , in reference to your Company . It will make you to shun Erroneous Company , lest you be led away with their Errors , and embrace divers and strange Doctrines : and to flee from Profane Society , for if these are not avoided , you will never keep the Commands of God to any purpose ; and if you love them , and will not leave them , you are likely to go to Hell for Company along with them .

10. A good Conscience will make you Vseful in your Generations : 't will make you Merciful to the Bodies of others , giving them what is needful , to your Power , and not barely saying , Depart in Peace , be ye Warmed and Filled , James 2. And not onely Merciful to the Bodies , but especially to the Souls of others : and how much good may you do to Souls by being Publick Spirited , much in Prayer for them , giving Counsel and Reproof to them , and being exemplary in all Holy conversation and godliness before their Eyes !

11. A good Conscience will make you daily to walk with God , and to die daily : that day that you do not walk with God , but neglect him and his Service , and venture to sin against him , you have Reason to cry out with that Roman Emperour , Diem perdidi , I have lost a day . You should every day also consider your latter end , Live as Strangers and Pilgrims . (h) (h) Quid in mundo stabile ? quid firmum ? Quale istud bonum quod semper timeas amittere ? quod vel auferendum abs te metuas , vel à te relinquendum scias ? Quis illius volupt at is fructus qui statim ut cessaverit videbitur tibi non fuisse ? Age jam transactum vitae tuae tempus animo revolve , Nonne tibi umbra videtur , & instar somnii tenuis , &c. Quod si haec possumus hic dicere ubi quamvis brevis , tamen quia praesens est vita ista magni penditur ; Quid in futuro dicturi sumus , ubi majori aetatis scientiâ transactum omne pro nihilo est ? Augustin . Epist. 142. A good Conscience by putting you in mind of Death and Judgment which will follow after Death ; will make you to walk every day with an Holy Circumspection , and to be diligent , that you may be found of God in Peace , and that your latter end may be Peace .

I come now to the Application .

VSE I. Of Information . If a good Conscience has such an Influence upon the Life and Conversation , then Learn , if the Conversation be bad , Conscience must needs be bad also . If wickedness be Ordinarily practised in the Life , 't is a sign either that Conscience is stupid , and takes little notice of what is done ; or if it does observe , yet 't is without power to restrain and hinder it .

2. Learn what an Happiness 't is to a Nation , to have much of a Good Conscience among them . This will hinder Warres , and Fightings , and Confusion : this will hinder Injustice , and Oppression , and Uncleanness : This would cause Unity and Peace , turning our Swords into Plough-shares , and our Spears into Pruning-hooks , and prevent our hurting and destroying one another any more ; Isa. 11. 6 , 7 , 8 , 9. Those are Enemies to the common Good , who endeavour to debauch the Consciences of men ; for they go the ready way to fill the places where they live with all Impiety and Unrighteousness .

VSE II. Of Advice , which shall be in the words of the Psalmist : Shew that you have indeed a good Conscience , by departing from Evil , and by doing Good , Psal. 37. 27.

1. Depart from Evil. There cannot possibly be a greater Evil than Sin ; this is the procuring Cause of all other evils : there had never been any such thing as Sickness , Pain , Death , Hell , if Sin had never been . Sin dos alienate from God , Col. 1. 21. 'T is a most base Employment , we cannot be engaged in fouler and filthier work , than in working of Iniquity ; and is there any good that comes of it ? No , no , the works of Darkness are Unfruitfull . Rom. 6. 21. What fruit had ye then in those works whereof ye are now ashamed ? All will repent of these evil works sooner or later ; the sooner the better : for to repent in Hell will be too late .

Mind therefore your Consciences bidding you cease to do Evil , else Evil will be extremely aggravated : But if Evil be forsaken , the great Bar to Mercy is removed , and God is ready to pardon and be at peace with you , Isa. 55. 7.

2. Learn to do well . Conscience will be pleased if God be pleased ; God is a Gracious Lord , compare Him and Sin together , Him and Satan together . His Commands are not grievous , he is ready to help you to do whatever he requires , and to work all your works in you and for you , Isa. 26. 12. Your work , if truely good , will be wages , because of that Peace and Joy at present to be found in the way of Righteousness : for by good works it appears that Faith is of the right kind ; is the Faith of Gods Elect.

Finally you must be judged according to your Works . Rev. 22. 12. Behold I come quickly , and my reward is with me , to give to every man according as his work shall be . As you would stand at that day , up and be doing the work of the Lord now . I have done with that fourth Doctrine ; A good Conscience has a great and lasting Influence upon the Life , and all the Actions .

Doct. 5. The fifth Doctrine is this : A good Conscience steels a mans Heart with courage , and makes him fearless before his Enemies . Paul earnestly beheld the Councel : He was not afraid to face them , because his Conscience was clear . Nay , we read that Foelix the Judge trembled , while Paul the Prisoner was confident : the reason was , because the Judge had a bad Conscience , which flew in his face when he heard of Righteousness , Temperance and Judgement to come , Act. 24. 25. but the Prisoner being acquitted by a good Conscience , did not tremble but rejoyce at the thoughts of Judgement to come . When Bradford was brought before the Chancellour , he thought to brow-beat him , but could not ; Bradford look'd him steadfastly in the Face , and out-look'd him , and then look'd up to Heaven : I do not wonder that he did not fear the the Look of a Popish Bishop , who was not afraid ( as it appeared afterwards ) of a fiery Faggot .

Now the grounds why those that have a good Conscience are Fearless , be these :

1. The Strength of God who is engaged for them , is everlasting . Isa. 26. 4. In the Lord Jehovah is everlasting strength .

2. As his Strength , so his Covenant and Kindness are also everlasting . Isa. 54. 10. For the Mountains shall depart , and the Hills be removed , but my Kindness shall not depart from thee , nor the Covenant of my Peace be removed , saith the Lord that hath mercy upon thee . Nothing shall be able to separate Believers from the Love of God which is in Christ Jesus our Lord , Rom. 8. ult.

3. Let the weakness of Enemies be considered . Why should he that has a good Conscience be afraid of a Man that shall die , and of the Son of man that shall be made as Grass ?

4. As Enemies are weak , so they are limited ; they are absolutely under Gods Power , they are as a staffe in his hand , and cannot move or strike but as he pleases . Let not the Axe boast it self against him that heweth therewith : Isa. 10. 15. Why should a good Conscience be afraid of the Axe , since the Lord ( in whose hand the Axe is , ) is so sure and great a Friend ?

5. There is an excellent Promise , That what Men do mean for Evil , shall turn to Good : Nay , all all things shall work together for good to them that love God Rom. 8. 28. God does admirably over-rule the Sins of men , and does make these subservient to his own Glory and the Good of his people . (i) (i) Bonum est ut mala sint aliter non sineret Deus ut mala essent , non sinit autem nolens utique sed volens . Augustin . The Selling of Joseph was the Preservation of Israel ; the Persecuting of the Christians the Enlargement of the Church ; the Killing and Death of Christ the Redemption and Salvation of Mankind .

VSE I. Of Encouragement to the Saints ; the Lord takes care to secure them from Fear as well as Harm . His Spirit dwells in them to comfort them , and Conscience is commanded to speak Peace unto the Sons of Peace in the Lords Name . (k) (k) Injustè torqueris ? quid nunc diceres si juste ? nullum nempe tormentum conscientia majus est illâ incolumi externâ haec despicito : intra te est consolatur tuus . Quosdam career ad insignem gloriam , alios ad eximiam fortunam , multos ad coelum misit , ad sepulchrum omnes : nullum cepit quem non redderet . Petrarch .

VSE II. Of Caution . Take heed of wounding Conscience , for that will make you exceeding timerous . If you comply a little in a sinfull way , and use any unlawfull Means for securing of your selves , this will spoyl your Peace and your Confidence , and you must expect greater straits to make you see the folly of the Course you have taken . And 't will be very sad to have a Storm without , and a Tempest within at the same time .

VSE III. Of Terrour to Believers Adversaries ; There is very good reason why Fear should seize upon them : they are engaged in bad work , they have a bad Conscience , and their End if they go on in this way they are in , will be a bad End . God made known his Power and got himself a Name in the destruction of Pharaoh , who was a bitter Enemy unto Israel .

Doct. 6. Those that are truely Conscientious love their Enemies , and wish them no worse than if they were their Brethren . This is the sixth and last Doctrine . Paul said , Men and Brethren . The Reasons of this Doctrine are these .

1. The Command is express and plain , to love Enemies . Mat. 5. 44. But I say to you , love your Enemies , bless them that curse you , do good to them that hate you , and pray for them that despitefully use you and persecute you .

2. Those who now have a good Conscience , were once Enemies , and yet they were loved ; though now the Children of God , yet there was a time that they were the Children of wrath even as others , Eph. 2. 3. Though now they have obtained Mercy , yet there was a time wherein they had not obtained mercy . They should compassionate Enemies , since Divine Compassion was shewed to them even when they were Enemies .

3. Enemies may be converted , and become Friends to God and to his People . Stephen had a Love to his Enemies when Stoning him to death , and prayes for them : his Prayer was heard , and Saul that was consenting to his death , was afterwards converted , and became an Apostle , and laboured more abundantly than all the Apostles , to spread the Gospel of Christ Jesus .

4. When Enemies are loved , there is great Peace and Sweetness in such a temper : this is a great Evidence of Sincerity , and the Heart is emptied of that Malice , Envy , Revenge , which are greatly torturing as well as very sinfull .

5. To Love Enemies , makes us very like unto our Heavenly Father , for he is kind unto the unthankfull and to the evil ; he makes his Sun to shine upon the evil and upon the good , and sends Rain upon the just and upon the unjust , Mat. 5. 45.

The Use that I shall make of this Doctrine , shall be in these three particulars .

1. If the Conscientious love their Enemies , surely they will much more love their Brethren . How much is Love called for in the Gospel ! what Motives are used to perswade to it ! 'T is the Mark upon the Sheep of Christ , that they love one another ; and He that dwells in love , dwells in God , and God in him , 1 Joh. 4. 16.

2. Because so little love , we may conclude there is but little Conscience . (†) (†) Pigri mortui , miseri eritis si nihil a metis ; Amate sed quid amatis indete . Amor Dei amor proximi Charitas dicitur , amor mundi , amor hujus saeculi . Cupiditas dicitur cupiditas refraenetur ; charitas exicetur , charitas bene oper antis dat ei spem bonae conscientiae . Augustin . Tom. 8. Enarrat . in Psal. 31. pag. mihi 188. & 186. Love is grown cold , and therefore surely Iniquity does abound , and Conscience is grown dead .

3. To revive Conscience is the way to Vnity and Peace . 'T is sad to see the Members of Christ at variance among themselves . While one cryes out , I am of Paul , and another I of Apollo , and another I of Cephas ; 't is a sign they are all carnal , and walk as men , 1 Cor. 3. 3 , 4. 't is a sign there is little of Conscience .

Conscience if good , is an Enemy to Strife and Division ; 't is against perverse Disputing , and that Pride and Passion and Selfishness with which those Disputes are managed . A good Conscience charges them in whom it is , as they will approve themselves Subjects of the Prince of Peace , and Children of the God of Peace , and make it evident that they understand the Gospel of Peace ; that they take care to keep the Vnity of the Spirit in the Bond of Peace , Eph. 4. 3.

The Conclusion .

THus have I finished all the Doctrines which I raised from the words of my Text. I hope I have not been all this while beating the Air , or Plowing upon a Rock , and losing my Labour . My Hearts desire and Prayer to God for this whole Congregation , is , that they may be Awakened , Converted , Built up , and Saved ! I have spoken many words to you .

Now I shall address my self unto Conscience within you , and desire it to speak all my words over again . Satan be dumb and tempt no more ! Or if he will not be dumb , be you deaf to his Temptations . Be silent , O thou Flesh , and perswade no more unto that which is unto the Souls Ruine ! But let Conscience be heard in what it speaks in the Name , and from the Word of God .

O Conscience , rouze up thy self , understand thy Power , know thy Office , lift up thy Voyce , and do thy Duty . Tell this Congregation thou hast something to say to every Mothers Child of them , and command them to hear thee , or else threaten to Reproach them in Hell for ever for their refusing to hearken .

1. Then speak unto the Ignorant . Cause a dreadful sound in their Ears , (l) (l) Hic consentiamus mala facinora conscientia flagellari ; multos fortuna liberat poenâ , metu neminem ; quia infixa nobis ejus rei aversatio est quam natura damnavit ; ideo nanquam fides latendi fit etiam latentibus ; quia coarguit illos conscientia & ipsos sibi ostendit . Seneca . Epist. 97. Tell them that their danger is greater , because they do not apprehend their danger ; and that if they are Ignorant of God and Christ , they have none of that Knowledge , which is Life Eternal , John 17. 3. Say , How long ye simple ones will ye love simplicity ! and Fools hate Wisdom ! Turn you at my Reproof ; and use the means to obtain Understanding , and especially ask it of God , that he may pour out his Spirit unto you , and make known his Words unto you , Prov. 1. 22 , 23.

Tell the Ignorant that the Devil is the Ruler of the darkness of this World , and therefore those that are in darkness are under the Devils power ; bid them look unto Christ Jesus for Light , and for Redemption , that they may be rescued out of Satans hand , and made free indeed .

2. Speak , O Conscience , to the Profane , tell them that 't is not more certain that God is Holy than that he is their Enemy ; they Declare themselves open Rebels against the great and glorious Majesty of Heaven and Earth : And he has threatned to break such with a Rod of Iron , and to dash them in pieces like a Potters Vessel , Psal. 2. 9. Tell the Notorious Drunkards and Swearers , and Whore-mongers , and Sabbath-breakers , that their sins at last will find them out , that wickedness will be found , and felt to burn as the fire , and that God must needs be infinitely too hard for all that harden themselves against him .

Oh , call unto these Frantick , self-destroying sinners to stop presently , lest the very next step be into the bottomless Pit of woe , out of which there can be no Recovery . Roar in the Ears of those Ranting , Roaring Fellows , and let them not Eat , or Drink , or Sleep , much less sin in quiet , for thee ; tell them that there is but an hairs breadth between them and Death , between them and Hell ; and inform them that 't is possible , even for the most Profane to be saved , if they come and submit to the Lord Jesus , and break off their sins by Righteousness .

3. O Conscience , speak unto the Civilized sinners that trust in their own Righteousness . Tell them that the Prophet counted his Righteousnesses as filthy Rags , Isa. 64. 6. And ask them how they dare to trust in theirs ? Convince them , that 't is not enough to escape the more scandalous wickednesses , for the Pharisee was not an Extortioner , nor Vnjust , nor an Adulterer , he Fasted and Prayed , and gave Tithes of all that he Possessed , and yet all this could not Justifie him .

Tell them that they are not so whole , but they need Christ the Physitian , and must needs die without him as well as others : Tell them that their very Hearts must be renewed , and taken off from sin and the Creature , and turned unto God , else they must of Necessity perish .

4. Speak , O Conscience , unto Hypocritical Professors , tell them that that which is highly esteemed among Men is abomination many times in the sight of God : Say to them in the words of the Apostle , and be sure to speak home , Gal. 6. 7 , 8. Be not deceived , God is not mocked , for whatsoever a Man Soweth , that shall he also Reap : He that soweth unto the Flesh , shall of the Flesh Reap Corruption .

Tell them that their Secret sins , their secret Intemperance , and Uncleanness , and Dishonest dealing is set in the Light of Gods Countenance , and though they may shut their own Eyes , and not see God , yet they cannot shut Gods Eyes , nor hinder him from seeing them : Tell them that Hypocrisie is most hateful , and that as Hell is prepared for the Devil and his Angels , so in a special manner for the Hypocrite and the Unbeliever .

5. O Conscience , speak unto the Rich in this world , and tell them how hard 't is for them to enter into the Kingdom of Heaven , and as long as they love the World , and desire it more than Communion with God , 't is utterly impossible .

Bid them to think of the Rich Man in the Gospel , that went from a great Estate , and from a full Table , and a brave House , and sumptuous Fare , unto a place of Torment : Put them in mind that the Love of Money is the root of all evil , and that wealth has proved unto Millions , onely like a weight to sink them into Destruction and perdition . Bid them mind a Treasure in Heaven , which is infinitely better than Gold and Silver which are Corruptible .

6. Speak , O Conscience , to the Poor , and tell them 't will be sad for them to be miserable in both Worlds ; 't will be sad to receive evil things here , and ten thousand times worse hereafter . Bid them take heed of Lying and Stealing , and trusting in any sinful course for a Livelihood , but perswade them to seek first the Kingdom of God and his Righteousness , that all other things which are needful may be added to them , Mat. 6. 33.

Charge them to be Poor in Spirit , to be contented with their Condition without murmuring against God , or envying at those who have more than themselves ; and above all things to endeovour that they may be rich towards God ; Rich in Faith , and then they will be Heirs of the Kingdom , which the Lord has promised to them that Love him , James 2. 5.

7. O Conscience , speak unto Traders of all sorts , tell them , that false Weights , and Measures , and Balances are an abomination in the sight of God . When they are about to Cheat , give them a check , and assure them that an Estate gotten by fraud is attended with a Curse .

Be with them in their Shops , and at the Exchange , observe how they Buy and Sell , and examine all their gains ; bid them to mete the same measure unto others , that they would have mete unto themselves ; and to do as they would be done unto , Mat. 7. 12.

Tell them that 't is the height of Madness to venture the losing of their Souls for a pound , or for a shilling , or for Six-pence unjustly gained , since Christ , who knew the value of Souls , says , that a Soul is more worth than the World , and all the Wealth of it put together .

8. Speak , O Conscience , unto Back-sliders , tell them that it had been better for them never to have known the way of Truth and Righteousness , than after they have known it to turn from the Holy Commandment delivered to them , 2 Pet. 2. 21.

Call them Dogs for returning to their Vomit , and Swine , for wallowing again in their former Mire . Tell them that where there was but one unclean Spirit before , they are likely to be possessed with seven now ; and the latter end will be worse with them than the beginning .

9. O Conscience , speak unto them that are truly humbled for sin , and are willing to have Christ upon any terms , and tell them that God is rich in Mercy , ready to forgive freely the Debt of many thousand Talents .

These are the Sons of Peace , and therefore let thy Peace , and thy Lords Peace come and abide upon them . (m) (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 .