Christs Alarm to Drowsy Saints, Sermon 18
REVEL. 3. 1.
And art Dead.
THe point we are in, is, when is the conſcience alive, when is that quickened up in a man ye have heard? Firſt, what is the quickening of the minde? Secondly, what is the quickening of the heart? now I ſay it followes what is the quickening of the conſcience? I ſhewed you how thouſands are deceived here; for the conſcience may be awakened very much, and yet never quickened indeed. Firſt, the conſcience ſomewhat awakened may like of good things. Secondly, the conſcience ſomewhat awakened, may oblige a man to all manner of good things. Thirdly, a conſcience ſomwhat awakened, may be much troubled about ſinnes. Fourthly, a conſcience ſomewhat awakened, may urge one to good things. Fifthly, it may be very eager in this urging. Sixthly, it may prevaile very farre with its eagerneſſe. Seventhly, it may make one looke at God in ſome ſence, ſo farre as it prevailes. All this may be in conſcience, and yet the conſcience never quickened indeed; and we have ſhewed you all theſe, and cleared them unto you; ſo that you ſee what need there is to enquire what the life of conſcience is.
After the handling of theſe ſeven particulars; we gave you five reaſons to prove that theſe are not arguments, that the conſcience is truly alive; that the conſcience may doe all this, and yet not have the grace of life in it. Firſt, becauſe all theſe workes of conſcience may be in a naturall man. 2. Becauſe the conſcience notwithſtanding all theſe may be deader then ever it was. Thirdly, becauſe ſuch a conſcience as this may be fooliſh, and childiſh and ſoone pleaſed; if the conſcience were alive indeed, nothing would content it but the favour of God, and the Image of God, and true faith', and true peace, &c. But this conſcience may be ſoone pleaſed; if it have but any colour of grace and goodnes, that's able to ſtill it & quiet it. Fourthly, becauſe the conſcience though it be thus ſtirring as ye heard, it is ſo far from being alive, that it uſes to be a help & furtherance unto ones luſts. Fifthly, becauſe this conſcience is not univerſall, it culs out onelyonly ſome particular ſinnes to be violent againſt, and lets alone others; it picks out ſome particular duties and good courſes to be very eager for, and is careleſſe of others.
You will ſay then, what is conſciences life? when is the conſcience ſaid truly to be quickened? For the opening of this, ye muſt know there be two lives of conſcience in a godly man.
The firſt is a relative life; whereby it's alive, when the man is alive.
The ſecond is a ſimple life. The firſt I ſay, is a relative life, whereby it is ſaid to be alive, when the man whoſe it is, is alive; for conſcience is the reflection of the ſoule, the ſoules privity to it ſelfe, between God and it ſelfe. And therefore if the ſoule be alive towards God, then the conſcience is alive too; as the Apoſtle ſayes; How much more ſhall the blood of Jeſus Chriſt, who through the eternall ſpirit offered himſelfe without ſpot to God, purge your conſcience from dead workes to ſerve the living God, Heb. 9. 14. Marke when a mans dead workes are purged away, the conſcience is alive, when a mans ſelfe is alive, and his workes are alive, the conſcience is alive alſo; as we ſay of the goodneſſe of conſcience, ſo it is the life of conſcience; though the conſcience be never ſo good in it ſelfe, yet as long as the man is not good, his conſcience can never be good; conſcience is ſaid to be good as a Meſſenger is ſaid to be good; namely, when he bringeth good tidings; as David ſaid of Ahimaaz, he is a good man, and he bringeth good tidings, 1 Sam. 18. 27. Though a Meſſenger be nere ſo good a man, yet if he doe not bring good tideings, we ſay he'es an ill Meſſenger. He ſent evill Angels among them, Pſal. 78. 49. Calvin thinkes it may be meant of good Angels, yet ſaid to be evill Angels, becauſe they brought evill upon Aegypt; ſo that's a good conſcience that bringeth good tidings to a man; that he does beleeve; that he is in Chriſt, that he is a good man. True, a wicked mans conſcience may report well of him, as Abſolon did of the people, O your matters are good ſayes he, when they were ſtark naught; ſo thy conſcience may flatter thee, and ſay thy matters are good; but when conſcience can ſay truly, thy matters are good. The conſcience is like a Regiſter or a Bill; now when it is a Bill of good Items; when all thy ſinnes are blotted out, and good things are written in; now it's a good conſcience; ye know we call it a fowle Bill, that hath fowle crimes written in it; though the Bill be never ſo faire written, yet if it have fowle crimes written in it, it's a fowle Bill. Item, this man ſtole a Horſe. Item, he broke into ſuch a mans houſe. Item he murdered ſuch a man; when ſuch a Bill as this comes in at the Aſſizes againſt a poore priſoner, this is a black Bill; this is a fowle Bill; ſo as long as thy conſcience is a fowle Bill, Item I was borne in ſinne. Item I have lived very looſely. Item I have heard ſo many Sermons, and yet I have beene nere the better. Item I have beene at ſo many Sacraments, and yet I have gone on in my vile courſes, thy conſcience is a fowle Bill; this is a fowle conſcience; as the Apoſtle ſayes, a defiled conſcience, Tit. 1. 15. now when the conſcience is cleane, then it's a good conſcience; ſo I may ſay of a lively conſcience; the conſcience is alive, when the man is alive; when his mind is quickened up towards God, & his heart which before was dead in treſpaſſes and ſinnes, now it's alive towards God; this mans conſcience is alive. The reaſon is becauſe now his conſcience may ſay, I am alive; for conſcience is the reflection of the ſoule on it ſelfe, and therefore if thou beeſt alive thy ſelfe, thy conſcience is alive too. This is the firſt life; the relative life of conſcience.
Now that this is one life of conſcience, is plaine, becauſe if a mans ſelfe be dead, conſcience will ſay, I am dead; as Paul ſayes, ſpeaking of himſelfe and the Epheſians before their converſion. O ſayes he, ye were dead in ſinnes, Eph. 2. 5. looke what a man is, if the conſcience be inlightened, it takes it on it ſelfe, when David had ſinned. I have ſinned ſayes his conſcience; ſo let a man be holy the conſcience preſently takes it upon it ſelfe; as we ſee there in David, when he was holy; I am holy ſayes his conſcience, Lord preſerve my ſoule, for I am holy, Pſal. 86. 2. So that if thou beeſt dead, thy conſcience is dead; if thou beeſt alive, thy conſcience is alive. But I let this paſſe.
I come now to the ſecond life of conſcience, and that is, it's ſimple life, conſcience hath another life of its owne; for as when the man is alive, the conſcience is alive ſo the conſcience is quickened up to doe its duty, when it quickens up the whole man to doe his, as the conſcience of the good people that offered to the Tabernacle was a quick conſcience; their conſcience was quick to doe its duty, becauſe it quickened them up to doe theirs; their heart made them willing, Exod. 35. 29. that is, their conſcience made them willing. Though the conſcience be never ſo eager, that is not it; it never does its duty with life, till it make thee to doe thy duty with life. The conſcience of the godly may be is not ſo eager, neither does it keep ſuch a doe, as many a wicked mans conſcience. The eager conſcience is feigne to be, it's a ſigne the man is the more dead, when the man is alive, his conſcience ſtirres him with more eaſe; like a man that is willing to pay his debts, the creditor need no more then aske; whereas if the debtor be a very ſlye fellow, there needs the more bawling; ſo that if thou wouldeſt know whether thy conſcience be quick, the queſtion is not whether it be eager or no, but whether does it quicken thee up to thy duty or no?
This then is the life of conſcience, when it makes a man doe his duty ſincerely both towards God and man; when it makes a man beleeve with all his heart, when it makes him love God with all his ſoule; and minde to ſerve him in truth, to doe his holy will, to humble himſelfe ſoundly before God for all his ſinnes, to make his peace with God, daily to pleaſe him and to walke before him in newneſſe of life. This is a living conſcience. This conſcience hath the grace of life in it; whether it doe it by eagerneſſe or not; whether with a horrible ſtirre or a great pudder or no; that is not it if it make a man doe his duty aright, then conſcience does its duty; this is Conſciences life.
Firſt, when the Conſcience does not onelyonly check, but it1. checks to ſome purpoſe, when it ſmites ſo that all the ſoule feeles it, and lies downe under it, when the Conſcience does not onelyonly doe duty in this thing, but it makes a man to doe his, it makes him ſmite himſelfe as the Publican did, he ſmote upon his breaſt, Luke 18. 13. as Ephraim did, I ſmote upon my thigh, Jer. 31. 10. when a man is made to Check himſelfe, what have I done? Jer. 8. 6. when David numbred the people, the Text ſhewes how his conſcience was quick, his heart ſmote him, 2 Sam. 24. 10. Dull checks there may be in a wicked heart, yea, mighty checks, and mighty ſmitings, yea, greater for quantity then in any Childe of God, but all to little or no purpoſe, Davids Conſcience ſmote him to purpoſe you ſee there, it made him doe his duty indeed, it was a Divine Check, it was a Check that put him into a right way againe, ſo except thy Conſcience thus Check thee a dayes, may be thou forgeteſt thy ſelfe now and then, and then thy Conſcience gives thee a Check, O what a beaſt am I, and ſo ſets thee to rights againe, ſometimes thou art over taken in paſſion, but then comes Conſcience, and tels thee what God ſayes, O why doe I give place to the Devill; and then thy paſſions goe downe againe. This is Gods Bit, that he guides his people by, as the Rider does his beaſt with a Bridle. The wicked are like your ſturdy horſes, that get their Bridle in their Teeth▪ God may pull hard at them, give them fiercer twitches, then he does his owne Children, but they get the Bridle in their Teeth, and ſo they are unrulier: But when it is Gods Bridle to lead a man by, now his Conſcience is alive, when it Checks to purpoſe.
Secondly, when it does not onelyonly accuſe for ſinne, ſo a2 naturall Conſcience may doe, but it puls a man downe before God; and Cites himſelfe effectually before his Tribunall. I make this a different work, for the accuſation of Conſcience differs from its Checking; the Check is a ſpirituall laſh the Conſcience gives the ſoule, now the accuſation gives the reaſon of its laſhing. O thou haſt ſinned againſt God; ye know this is a duty of Conſcience too in regard of ſinne, to accuſe. And then Conſcience is alive, when it does this duty to purpoſe, to make a man to doe his; namely to goe and Confeſſe his ſinne in a penitent manner. True a wicked mans Conſcience does accuſe, but that drives a man from God; as it's ſaid of the Scribes and the Phariſees, when their Conſciences accuſed them, they went cut, Joh. 8. 9. But when Conſcience is alive, it accuſes before God, it Cites a man ſoundly before God; and what a vile wretch am I! it ſo does its duty in accuſing, that it makes a man to doe his; freely to accuſe himſelfe. The juſt man firſt accuſeth himſelfe, Prov. 18. 17. So it is in the Greek and the Latin▪ Haſt thou ſuch a Conſcience as this? this is a lively Conſcience; when thy Conſcience does not onelyonly doe its duty to accuſe thee for every ſinne that thou doſt, but it makes thee to doe thine, freely to accuſe thy ſelfe before God; a wicked Conſcience may accuſe, I but it does not mak the man to do his duty; he does not freely accuſe himſelfe; it is onelyonly forced in him; it is with Coaction and Compulſion. But its free in Gods Children; when Daniel went to confeſſe his ſinnes before God, the Text ſays, he ſet himſelf to do it; I ſet my face unto the Lord God, Dan. 9. 3. that is, his Conſcience did not onelyonly doe its duty, in this thing, but it made him to doe his.
Thirdly, when it does not onelyonly Condemne one for3. ſinne; for ſo the wicked have condemning Conſciences, as the Apoſtles ſays; if our heart condemne us, 1 John 3 20. that is, if we be wicked; as Paul ſayes; Knowing that he that is ſuch, is ſubverted and ſinneth being condemned of himſelfe, Tit. 3. 11. that is, he is a very wicked Creature; ſo that a wicked mans Conſcience does Condemne. But I meane when the Conſcience does not onelyonly condemne one for ſinne, it does not onelyonly doe its owne duty in this thing, but it makes the man to doe his; it makes him trample upon himſelfe; as a damned wretch in himſelfe, to ſave God a labour, as the Apoſtles ſpeakes; if we would judge our ſelves, we ſhould not be judged, 1 Cor. 11. 31. when Conſcience makes a man freely to accept of damnation; thou ſhalt accept of thy puniſhment, then I will remember my Covenant, Levit. 26. 41. 42. when it makes thee lay thy Neck on the block; Lord the worſt place in hell is too good for me. I have often told you a ſtory in the acts and monuments of the Church; when Edward the firſt, one of the Kings of England was a hunting, and one of the ſtanders by had diſpleaſed him, the King rid after him with a drawne ſword for to ſtab him, the man runne away for his life; the King rid over hedge and ditch to overtake him, and when the man ſaw he had no way to eſcape, he fell downe, and held up his throat to the King, if it pleaſe your Majeſty here is my throat. The King melting towards him, ſhewed him mercy. So when Conſcience makes thee ſay Lord here is my throat, here is my ſoule, if it pleaſe thee thou maiſt ſend Satan to take it, and carry it to hell with him. Thou haſt no way to eſcape, therefore offer thy ſelfe unto God; may be thy Conſcience does Condemne thee; alas that is not it, thy Conſcience does not its duty with any life, till it make thee doe thine; doeſt thou freely Condemne thy ſelfe; accept of thy puniſhment, lay thy head on the block, does thy ſoule lye groveling before God? this is a live Conſcience.
Fourthly, when it does not onelyonly pull a man a dayes4 from ſinne and Iniquity; ſo it may doe with the wicked and the ungodly; they feele many pulles every day, and may be their Conſcience makes them leave many particular ſinnes, though that's very rare as the times now be, but when the Conſcience pulles a man forth of every knowne ſinne, when it ſo does its duty in this kinde, that it makes thee to doe thine; when thou pulleſt thy ſelfe withall deteſtation and loathing out of pride, out of ſecurity, out of unbelief, out of heardneſſe of heart, out of formality and all; this is a lively Conſcience; as Iob ſayes, my heart ſhall not reproach me ſo long as I live, Job. 27. 6. that is; as my heart does its duty towards me, ſo it ſhall make me doe mine, I will yeeld to mine owne Conſcience in every thing; whatſoever ſinne it tels me off, I will be ſure to ſet my ſelfe againſt it; it ſhall not lie heaving at me, and I never ſtirre; then it would reproach me, but it ſhall never reproach me ſo long as I live. Theſe are the lively acts of Conſcience about ſinne.
The lively effects whereof are foure.
The firſt, is a penitent ſhame, that ever a man ſhould ſin1 againſt God; when Conſcience does thus as ye have heard, then it produces this effect, that the man is aſhamed before God; as the Apoſtle ſayes, what fruit have you of thoſe things whereof ye are now aſhamed? Rom. 6. 21. people are apt to be aſhamed before men, Diodorus Cronus, when Stilpo askt him a ridiculous queſtion, and he could not anſwer him; he was ſo aſhamed, that he fell downe ſtarke dead; he thought it was ſuch a diſgrace to be nonpluſt But if Conſcience were alive, and did doe its duty indeed, it would make us aſhamed for our ſinnes before God; Ezra was aſhamed before God for the ſinnes of the people, I bluſh ſayes he to lift up mine eyes unto thee; when a man is Ignorant of God in Jeſus Chriſt, this ſhould be a ſhame. I ſpeake this to your ſhame, 1 Cor. 15. 34. that is, if there be any grace in your hearts, certainely ye will be aſhamed that ye ſhould have no more knowledge of God. I ſay when the Conſcience is alive againſt ſinne, it makes a man aſhamed before God; It ſhewes him his nakedneſſe before heaven, it propounds God before his eyes, ſeeing all his uncleaneneſſe, and ſo it makes him aſhamed before him; doeſt thou Count it a diſgrace to doe evill, a diſgrace to offend God, a confuſion of face to doe iniquity, though it be never ſo ſecret? Canſt thou not looke upon thy unworthy dealings with God, but it makes thee aſhamed in his ſight? this is the effect of a living Conſcience.2
Secondly, another effect is penitent griefe and compunction of heart; ye may ſee this effect in the new converts; they were prickt in their hearts, Act. 2. 37. when their, Conſcience began to be alive to ſmite them for their ſinnes, to accuſe them and Condemne them, it grieved them exceedingly; it went to the quick; it was like a Dagger in their heart; it prickt them; it made them mourn for all that they had done. True, a naturall Conſcience produces griefe; ther's nere a wretch but if his Conſcience be awakened to Check him, and accuſe him, and condemne him, it will make him to grieve for his ſinnes. But this is onelyonly legall and ſurly. Now when the Conſcience is alive to doe its duty, as to make the man to doe his, now it makes him grieve out of love to God, out of love to grace and goodneſſe; now he grieves becauſe he hath broken thoſe Commandements that he loves; he loves to obey God O it is the unfeigned deſire of his ſoule to obey him and, therefore he grieves, that he hath done the Contrary.3
Thirdly, another effect is, penitent feare. It makes a man afraid to ſin againſt God againe; as the Apoſtle ſayes; Yea, what ſeare? 2 Cor 71. 1. a natural conſcience may cauſe a kind of feare too, nay, a horrible feare. The ſinners in Zion are afraid, fearefulneſſe ſaith ſurprized the Hypocrites, &c. Iſa. 33. 14. for a guilty Conſcience cannot but worke feares when its awakened, but this feare is meerely out of ſelfe love, and of Bondage. But when the Conſcience hath done ſo its owne duty upon a man, that it hath made him to doe his, now it makes him filially afraid to ſinne againſt God; as a true Childe feares to offend his Father, when a man hath this feare in him, this is a ſigne of a living Conſcience.
Fourthly, another effect is trembling deſpaire in ones4 ſelf, it maks him ſee nothing but hell and damnation in himſelfe; and it flings him downe at Gods Gate, as a man utterly undone in himſelfe, having no hope in himſelfe, for as God dealt with Paul. in regard of his recovery out of ſicknes he brought him to deſpaire of life in himſelfe, 2 Cor. 1. 8. ſo does a living Conſcience in regard of mercy; a naturall Conſcience the effect of that, is to deſpaire too. But that is to deſpaire in God. becauſe when there is nothing but nature in the Conſcience, how can it be otherwiſe? But when there is grace in the Conſcience, grace in the heart, now though Conſcience repreſent to him his damned eſtate, it repreſents withall the free grace of God in Jeſus Chriſt, to all ſuch as are heavy laden, and ſo it is onelyonly deſpaire in himſelfe; now haſt thou ſuch an effect in thee, to deſpaire in thy ſelf; to fling of all thine own hopes, and thy own dependences, hangings, holdings; ye know the ſoule hath a thouſand thouſand ſuch, wiſhes, wouldings, purpoſes dutyes, performances, theſe the ſoule hangs on. But now haſt thou this effect in thee, that thou doeſt abſolutely deſpaire in thy ſelfe? I meane ſelfe confidence with whatſoever good is in thee, be it grace, or what ever; doeſt thou deſpaire in thy ſelfe? this is a ſigne of a living Conſcience; now thou hang'ſt upon nothing, but the meere mercy and good will of God. And this is the beſt hold in the world, though the world cannot abide it. Thus ye ſee for ſinne. The livingneſſe of Conſcience in regard of ſinne.
Secondly, now for the livingneſſe of Conſcience in regard2. of good. Then is the Conſcience alive to that which is good.
Firſt, when it goes and it does not onelyonly urge a man to1 that which is good; ſo it did Agrippa. Almoſt thou perſwadeſt me to be a Chriſtian, Act. 28. 28. when Paul ſpake unto him, it ſeemes his Conſcience tooke hold of Pauls words, and it did mightily urge; it had almoſt done the deed; alas this is not it; a dead Conſcience may doe this yea, with admirable importunity; as it is in many. But when the Conſcience doth not onelyonly urge, when that does not onelyonly doe its duty in this point, but it makes a man doe his duty too; the man freely urges himſelfe; and freely ſets himſelfe to it and about it; as it was with David; when thou ſayeſt, ſeek ye my face, my heart ſaid unto thee, thy face Lord will I ſeek, Pſal. 27. 8. that is, when thou ſayeſt thus in my Conſcience, ſeeke my face, my heart ecchoed back, I will doe ſo indeed; marke his Conſcience did not onelyonly doe its duty, but it made him to doe his; as his Conſcience did urge him, ſo he tooke theſe urgings, and urged himſelfe.
Secondly, when the Conſcience hath life towards good,2 it excuſes, and it does not onelyonly excuſe in part, for ſo it may doe in a wicked heart; many a wicked man hath ſuch an excuſing Conſcience, when he does good for the matter of it, as we read in the Heathen, Rom. 2. 15. their Conſciences accuſing or elſe excuſing; their Conſcience did excuſe in part. But it excuſes full out; it tels him, he hath done it unfeignedly in the truth of his heart, that he does beleeve in God, that he does truly repent from dead workes, that he does in ſome poore meaſure, walke in new obedience from day to day; and that he ſtands guiltleſſe before God, by faith in Chriſt Jeſus; or if it doe not excuſe thus, it is meerly out of Ignorance of the things given him of God; a living Conſcience is an excuſing conſcience; it does not onelyonly ſay the thing that he does is good but that he does it unfeignedly withall his heart; true a naturall Conſcience not awakened may doe thus, but that's a miſpriſion; for when it comes to ſee its owne condition indeed, then it will be in another tale; ah I am rotten; I have beguiled mine owne ſoule to this very day; but a living Conſcience can never be confuted, as it excuſes, ſo its excuſes ſhall ſtand before God, becauſe it is quickened by the grace that is in Jeſus Chriſt, his bloud is ſprinkled on it.
Thirdly, when the Conſcience hath life towards good,3. it approves a man and his wayes; it either may or does pronounce a man to pleaſe God. As it was with Enech, he had a conſcience that told him he was approved of God; before his tranſlation, he had this Teſtimony that he pleaſed God, Heb, 11. 5. this is the nature of conſcience, if it be alive, to do its duty, and ſo as to make a man to doe his, to tell a man that he is allowed of God; which is an admirable mercy, that a childe of God ſhould have ſuch an intelligencer in his owne boſome, that can tell him he is approved of God, no creature is able to expreſſe what comfort this is; none but good people can have this, others may be approved of men, others may heare that ſuch and ſuch doe approve them, but they can never heare that God does approve them. Theſe are the conſciences onelyonly towards good, which it can never doe except it be alive.
Now the effects of theſe be. Firſt Joy, when the conſcience4 does its duty towards God, and makes a man doe his duty too, this worketh Joy in his heart; as Paul ſays. This is our rejoyeing even the Teſtimony of our conſcience, that with ſincerity and godly pureneſſe we have had our converſation in the world, 2 Cor. 1. 12. There is no joy like this joy; wicked men may laugh, and ſeeme as merry as crickets, but in the of their laughter, their conſcience gives them but cold comfort; now when a man hath ſuch a conſcience as this, that ſets him about that which is good, this makes him have truer joy then all the world beſides; for howbeit the world are beſotted, that they doe not looke after God: Yet the conſcience knowes it is goodneſſe onelyonly that will pleaſe God; and therefore when the conſcience is privy to this, no tongue can ſpeake what a joy this is unto one.
Secondly▪ another effect is boldneſſe and freedome from2 ſlaviſh feare: There's a deale of feare in a mans heart, as long as he does not ſerve God, and doe the things that are pleaſing in his eyes though it may be people doe not feele this ſame feare as long as they are well and luſty; but let but conſcience be awakened, or let death ſeize upon them▪ then a feare will appeare, O how afraid are they to goe before God. But let a man have ſuch a living conſcience as this, this gives a man boldneſſe. The righteous are as bold as a Lyon Prov. 18. 1. thy conſcience is an admirable thing; without this all a mans boldneſſe is nothing. Thou maiſt hold up thy head very high, and out face all the world for a time, as bold as can be; tuſh thou art well thought of among all thy neighbours, but what ſayes thy conſcience? if that cannot ſay thou art a gracious man, I tell thee thou canſt have no boldneſſe. But now if thou haſt this ſame living conſcience, now thou maiſt be as bold as a Lyon; though the world doe accuſe thee, yet what ſayes thy conſcience? if that excuſe thee, thou maiſt ſhew thy face, where thouſands ſhall be confounded; when Auſtin was accuſed by Secundinus to have come from the Maniehees for feare of loſſe, and for hope of preferment, he comforted himſelfe with his conſcience, I eſteeme not ſayes he what Secundinus thinkes of me, ſo long as my conſcience approves me before God; ſo alſo Paul, when the falſe Apoſtles accuſed him, O ſayes he, it is a very ſmall thing with me, that I ſhould be judged of you, 1 Cor. 4. 3. Thus ye ſee for good; what is the livingneſſe of conſcience towards good. This is the ſecond thing.
Thirdly, now about Poth; both ſinne and goodneſſe,3. when is the conſcience alive about both? namely when it does inſtruct a man, and not onelyonly ſo, but it guides a man to ſhun the one, and to imbrace the other. This is a living conſcience indeed, when it is a mans privy counſell from day to day. This is a Divine Counſell; its like a little privy Counſeller in a Childe of Gods boſome, that the Lord in mercy hath placed there to direct him; as David ſayes, I will bleſſe the Lord for giving me Counſell, my reines inſtruct me in the night ſeaſons, Pſal. 16. 7. By his reines he meaneth his conſcience, now that did inſtruct him not onelyonly in the day time, but alſo in the night; if he were tempted to ſinne, his conſcience inſtructed him, nay, I muſt not yeeld to that▪ if he found himſelfe backward to any good duty, nay, ſtill his conſcience adviſed him, nay, I muſt be forward to that. I confeſſe a dead conſcience may give admirable counſell▪ and Inſtruction to the wicked; I▪ their conſcience proves it unto them. But it does not do its duty, for it does not make them to doe theirs. Thus ye ſee what a living conſcience is, when it ſo does its duty, that it makes us to doe ours.
But it may be humbled conſcience is paedagogus animae, it is the ſoules Schoole▪Maſter, as Origen cals it; now a Schoole-Maſter may doe his duty, though he doe not make his Scholler doe his; for if he be diligent in teaching and doing of his office, the Scholer may be a dunce for all him; the beſt Schoole-Maſter, may have a block head and a dunce in his Schoole. I anſwer, the reaſon is not alike.
Firſt, a Schoole-maſter teacheth another. But conſcience is a Schoole-Maſter not to another but to a mans ſelfe; and therefore if the conſcience doe its duty indeed, it muſt needs make the man to doe his, becauſe his conſcience is a Schoole-Maſter to himſelfe.
Secondly, againe a Schoole-Maſter is not alwayes by his2 Scholer, ſometimes his back is turned; but conſcience is ever by a man, and therefore if it did alwayes doe its duty it might make the man to doe his.
Againe, Thirdly a Schoole-Maſter▪ it may be his Scholer3 is duller then himſelfe; and then though himſelfe be never ſo learned, yet he cannot put his learning into his Scholer. But it is not ſo here, here the Scholer and the Schoole-Maſter is all one; one is no more dull then another, for looke how dull the one, ſo dull the other; look how active the one is, ſo active is the other, becauſe conſcience and the man is all one; it is very true, the conſcience by accuſation is eagerer then the man; for God may take a dead conſcience, and ſur it exceedingly, and he does ſo ordinarily in men; but theſe ſtirrings of conſcience, are none of conſciences ſtirring but Gods, my ſpirit ſhall not alwayes ſtrive with man, Gen. 6. 3. they are his ſtrivings with men. But the conſciences own quick enings, and the mans are all one; you will ſay how ſhall I know whether the quickening that is in my conſcience, be my conſciences, or onelyonly the Lords ſtirring in my conſcience. I anſwer.
Firſt, when thou art glad that thy conſcience is ſo buſie1. with thee, it is very welcome unto thee, then the Lord hath made thy conſcience alive; then God does not onelyonly ſtrive in thy conſcience, but thy conſcience it ſelfe is alive; as we ſee there in David. I will bleſſe the Lord for giving me counſell, my reines doe inſtruct me, Pſal. 16. 7. when his conſcience did inſtruct him, he was glad of it, he bleſt the Lord for it; his conſcience was alive. But now in a wicked heart, the more his conſcience accuſes, and condemnes, and checks, the more buiſie it is with him, the more unwelcome it is, and therefore he labours to ſtill it; may be he will ſtop it with ſome thing; may be ſome little reformation for the time, may be with Prayer, or ſome yeeldings thereunto; nay, there be ſome labour to drown it out right, they will goe to the Ale-houſe, or to Cards, or among their boone companions, and ſo ſhake of thoſe dumps; therefore my Brethren, if ye would have a ſigne, that your conſcience is alive, be glad at its dictates, give them all their deare intertainement ye can. Bleſſe the Lord for them, and make very much of ſuch, they are the ſweet motions of Gods holy ſpirit, quench them not; doe not ſtop the mouth of them by halfe payments, let them have their full ſway.
Secondly, when thou calleſt upon thy conſcience to be2 buiſie; when thou uſeſt to ſtirre up conſcience every day, wind it up as a man does his Clock, that it may be in continuall motion. So the Prophet did; Why art thou ſo heavy O my ſoule? why art thou ſo diſquieted within me, hope thou in God, Pſal. 42. 11. marke he took his conſcience and ſtir'd up himſelfe with it, a wicked man does not thus; his conſcience comes before it is ſent for, it is like an unbidden gueſt. And therefore if thou wouldſt know whether thy conſcience be alive, doe but conſider whether this be thy courſe, if thou doeſt daily awaken thy conſcience, if thou doeſt ſet it a worke, this is a ſigne of life in it; as Paul did, here in doe I exerciſe my ſelfe, that I may have a good conſcience, voyd of offence, Act. 24. 16. He laboured for his conſcience, he called it up every day, he was active about it, ſo that the ſtirrings that are in wicked men, they are none of theirs; but Gods meerly to pull them out of the bottomleſſe pit, if it might be; in the meane time, his conſcience is as dead as himſelfe. Thus ye ſee what the life of the conſcience is. Firſt, there is a relative life of conſcience; the conſcience is alive, when the man is alive. Secondly, the conſcience is alive, when it makes duty ſo, that it makes the man do his duty too; when it does not onelyonly check for evill, and accuſe for evill, and condemne for evill, and prompt a man that he ſhould take heed of evill, but it make a man doe his duty in all theſe; ſo alſo when it does not onelyonly urge a man to that which is good, and excuſe him and approve him, but in all theſe, it makes him doe his duty too; ſo likewiſe when it counſels, it does not onelyonly counſell and dictate what is to be done, and what not; but it ſo does all theſe particulars, that it makes the man to doe his duty, in ſincerity from day to day. This is alive conſcience.
Now that this is the live conſcience, I prove it unto you by five Arguments.
1. Becauſe conſcience was made not onelyonly to doe all theſe1 acts, but to make a man to doe his; ſo that when conſcience does its own acts never ſo much, that's nothing to the life of conſcience▪ does thy conſcience check thee, and ſmite thee, does it whiſper never ſo much in thee? this is no Argument it's alive, except it make thee to be obedient unto God Conſcience was given man for this purpoſe; and therefore then onelyonly is it alive, when it is for this purpoſe in thy Boſome: when David would get up out of his temptations, you may ſee how he got up by conſcience; I communed with my owne heart, and my ſpirit ſayes he made diligent ſearch, Pſal. 77. 6. that is, he communed with his conſcience, what he knew about God, and ſo got himſelfe up; this is thy conſciences office to tell thee what thou haſt heard out of the word, and that is not all, but to lead thee, guide thee as the helme does the Ship. It is given thee to be thy keeper, as he ſayes, J was upright before him, and I kept my ſelfe from my iniquity. Pſal. 18. 23. that is, this is my iniquity, this is the ſinne that I am moſt inclined to, I muſt keepe my ſelfe from that. Thus his conſcience was his keeper under God.
Secondly, another argument is, becauſe this is the way2 whereby godly people doe their duties, their conſcience makes them doe their duty, it makes them beleeve, it makes them feare God, it makes them eſchew evill and doe good from day to day. Bleſſe the Lord O my ſoule, and forget not all his benefits, Pſal. 103. 2. when the Prophet would doe this duty, he made his conſcience preſſe it ſoundly upon him to doe it; ſo when he would waite upon God, he ſet his owne ſoule and conſcience upon him, to make him to doe it; waite on the Lord, be of good courage, he will ſtrengthen thy heart, waite I ſay upon the Lord, Pſal. 27. 14.
Thirdly, another argument is, this is the deſcription of3 thoſe that have a live conſcience, they are ſuch as make themſelves doe their duties continually; as the Apoſtle ſayes. He that hath this hope in him, puriſieth himſelfe, even as he is pure, 1 Joh. 3. 3. that is, he is a man that makes himſelfe doe his duty, his owne ſoule and conſcience ſayes thus unto him, Chriſt is a pure Chriſt, and I muſt be like him, as ever I hope that he will bring me into his kingdom; and this makes him doe his duty; he puriſieth himſelfe, even as he is pure; I could quote abundance of places to prove this.
Fourthly, another argument is; when God ſpeakes to4 any that are alive from the dead, to doe their duties towards him, he bids them make themſelves to doe their duties on this manner; ſo Saint Paul ſayes, Having theſe promiſes, let us cleanſe our ſelves from all filthineſſe of the fleſh and ſpirit, perfecting holineſſe in the ſight of God, 2 Cor. 7. 1. that is, goe and aske your owne ſoule, and conſcience, what have I not theſe and theſe promiſes? why then I muſt labour to be cleanſed from all manner of ſinne, I muſt perfect holineſſe in the feare of God; now ſayes he, let us make our ſelves doe our duties thus.
Nay fifthly, when God ſpeakes to them which are yet5 dead, and would turne them home unto him, he bids them doe thus in regard of the meanes; turne your ſelves and live you, Ezek. 18. 32. that is, Let your owne ſoules and conſciences conſider this is the way to live, ye cannot be ſaved without turning; as ever I would live for ever, I muſt be turned from all my ſinfull courſes; make your ſelves doe your duties in this manner; that is, uſe all the meanes, that the Lord hath given you to uſe, make your ſelves goe about it, not as though any man hath free will to turne himſelfe; But he ſpeakes of the uſe of all meanes, that he puts into your hands; make your ſelves to uſe them; nay no ſoule can ever look to be ſaved, except he doe not onelyonly let his conſcience check him, and tell him thus and thus his duty is, but alſo let his conſcience make him doe his duty too; ſo that this muſt needs be the life of the conſcience; when it does not onelyonly doe its owne duty, to check and to whiſper but alſo it makes a man to doe his.
The uſe of this is; firſt, then we ſee here how few haveUſe 1. live conſciences, for people have conſciences that doe onelyonly tell them they ſhould be more carefull; they ſhould give over ſuch and ſuch ſins, they ſhould beleeve, and they ſhould be zealous, and they ſhould be more ſetled, but O how few have conſciences that make them doe their duties? Numb. 15. 40. that ye may remember and doe all my commandements and be holy unto your God.