A Heaven or Hell Upon Earth, Table of contents (1 of 6)

A Heaven or Hell Upon Earth · Table of contents (1 of 6)

THE CONTENTS.

THE Text divided and opened. Page 3

Six Doctrines raiſed. 4

Doct. 1. There is a Conſcience in Man. ibid.

This proved firſt by the Light of Nature. 5

Secondly by Scripture-Arguments. 9

Thirdly, 'tis evident by Experience. 12

The Reaſon of the Name Conſcience. 25

Several Deſcriptions of Conſcience, out of Origen, Aquinas, &c. 29

Conſcience defined. 31

Conſcience is a Power in the Soul of Man. ibid.

Conſcience implies ſome Knowledge of the Will of God. 32

A Three-fold Light whereby Conſcience is directed. ibid.

Conſcience urges a complyance with the Will of God. 37

Conſcience bears witneſs. 40

This Witneſs is an Accuſation upon doing evil. 42

Six things obſervable concerning the Accuſations of Conſcience. ibid.

This witneſs of Conſcience is an Apology upon weldoing. p. 46.

'Tis the Office of Conſcience to Judge. 48.

It paſſes a ſentence of abſolution. ibid.

And of condemnation. 49.

Six reaſons why God has placed a Conſcience in Man. 54.

Ʋſe. 1. Of Information.

Eight weighty Truths inferred from this Doctrine. 59

Ʋſe. 2. Be excited to bleſſe God for giving ſuch a power as Conſcience, this urged by ſeveral arguments. 63

Conſcience of all other Powers does ſtruggle moſt to prevent mens ruine. 65.

Ʋſe. 3. Of Encouragement to Miniſters Conſcience ſides with them. 67

Ʋſe. 4. Think not you ſhall ever be able to extirpate Conſcience. 68

Ʋſe. 5. Be exhorted to heed Conſcience. 69

Motives to perſwade unto this. 70

Doct. 2. To have a good Conſcience ſhould be every ones greateſt care. 73

Several things premiſed that we may the better underſtand in what ſence Conſcience ſince the fall may be ſaid to be good. 74

1. The goodneſs of Conſcience lies in its illumination and being rightly informed. 81

What kind of knowledge, the knowledge of a good Conſcience is. 82

Of an erring Conſcience and how far it bindes. 83

Of a dubious Conſcience. 85

Of a ſcrupulous Conſcience. 86

The way to have Conſcience well informed. 88

2. The goodneſs of Conſcience lies in the due exerciſe of its authority and power. 92

The Power and Authority of Conſcience is of great extent. pag. 92

Directions given how this power of Conſcience may be put forth. 97

3. The Goodneſs of Conſcience lies in its be wakefull and attentive. 100

How Conſcience may be made attentive. 104.

4. The Goodneſs of Conſcience lies in its tenderneſs. 105

The properties and ſigns of a tender Conſcience. 106

How Conſcience may be made tender. 111

5. The Goodneſs of Conſcience lies in its faithfulneſſe in witneſs bearing. 119

The way to have Conſcience faithful in its teſtimony. 122

6. The goodneſs of Conſcience lies in its purity. ibid.

The characters of a pure Conſcience. ibid

How Conſcience may be made pure. 127

7. The goodneſs of Conſcience lies in the calmneſs and peace of it. 131

True peace of Conſcience ſet forth. 132

How this peace may be attained. 137

8. The goodneſs of Conſcience lies in its being void of offence. 142

Directions to prevent taking offence. 144

Directions to prevent giving offence. 145

Wherein the acts of a good Conſcience and the acts of the Spirit of God are to be diſtinguiſhed. 147

Eight reaſons why it ſhould be every ones care to have a good Conſcience. 152

Ʋſe 1. Of Reproof which is directed, 160

1. To thoſe whoſe Conſcience are ignorant. 161

2. To thoſe whoſe Conſciences are large. 164

3. To thoſe whoſe Conſciences are at peace, but that peace has no ſolid ground. 166

Ten ſigns of a falſe peace of Conſcience. 167

How unreaſonable to give way to this falſe peace. p. 176

4. They are to be reproved, who offer violence to their Conſciences. 181

Of a Seared Conſcience. ibid.

Of a Deſpairing Conſcience, and the torture of it, in five particulars. 183

5. They are to be reproved who go about to wound and to enſnare the Conſciences of others. 186

Ʋſe 2. Of Direction,

1. How ſecure Conſciences may be awakened. 189

2. How awakened and troubled Conſciences may be comforted. 202

Several Miſtakes about trouble of Conſcience. ibid.

Six ſorts of trouble, which are not right. 203

Eight differences between MELANCHOLY and trouble of Conſcience. 207

Right trouble of Conſcience deſcribed in eleven particulars. 213

Ten grounds of Conſolation propoſed for the comforting of troubled Conſciences. 226

Objections of thoſe under trouble of Conſcience,

1. Concerning the greatneſs of Sin; anſwered. 251

2. 'Tis too late to come to Chriſt; anſwered. ibid.

3. They fear they are judicially hardened; anſwer'd. 254

4. They are not able to come to Chriſt; anſwer'd. 255

5. They have backſliden after Illumination; anſwered. 257

6. They do all for fear of Hell; anſwered. 258

Ʋſe 3. Of Exhortation: Let it be your care to have a good Conſcience, this backed with eight arguments. 260

Ʋſe 4. Of Advice to them that have a good Conſcience,

Be thankfull for this unſpeakable Gift. 270

Compaſſionate them that are without it. 272

Keep a good Conſcience. p. 274

Several Directions how to keep a good Conſcience. ibid. 275, 276.

Be not acted onelyonly by Conſcience, but let Love conſtrain you to Obedience. 276

Doct. 3. A good Conſcience will make men ſet themſelves as before God continually. 277

We are alwayes before God. 278

How we are to look upon God when we ſet our ſelves before him. 279

What 'tis to ſet our ſelves before God. ibid. 280, &c.

Why we ſhould do thus. 283

The Application. 288

Doct. 4. A good Conſcience has a great and laſting influence upon the Life and all the Actions. 291

There is no Action but Conſcience is to examine. ibid.

A good Conſcience will not admit of looſe Principles. 292

'Twill not abuſe Chriſtian Liberty. ibid.

It takes notice what Principles we are acted from. 293

It eyes the matter of our Actions. 294

Our Obligation to the Moral Law. ibid.

The Precepts of the Goſpel. 295

A good Conſcience looks to the Manner of our Obedience. ibid.

And to the End of it. ibid.

A good Conſcience particularly has an influence upon our holy Duties. 296

The works of our Calling. 297

Our Words and Diſcourſes. 299

The Manner of ſpending our Time. ibid.

Our Natural Actions. 300

Our Recreations. ibid.

Our carriage in Relations. 301

Behaviour in Proſperity and Adverſity, &c. p. 302

Application. 303

Doct. 5. A good Conſcience ſteels a mans heart with courage, and makes him fearleſs before his Adverſaries. 305

The Grounds of this Fearleſneſs. 306

The Ʋſes. 307

Doct. 6. Thoſe that are truly Conſcientious, love their Enemies, and wiſh them no worſe than if they were their Brethren. 308

The Reaſons of this. ibid. 309

The Application. 309, 310

The Concluſion of the whole Diſcourſe in an Addreſs to Conſcience. 311, &c.

p. 1There 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 foreign, 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 p. 2Brightneſs 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.

p. 3The 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)foreign. Chryſoſt. in Act. Apoſt foreign.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;

p. 41. 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 'twas 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 'twere not capable of being good or bad. To have a p. 5Conſcience 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 foreign, eſſet Conſcientia. Baldwinus, De Conſcientiâ, lib. 1. cap. 1.many regard Conſcience no more, then if it were a foreign 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. tis 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 p. 6Truths 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. 'Twas 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 p. 7they 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. 'Tis a notable injunction of Pythagoras; (g)foreign, 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 p. 8ſtill 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, p. 9Adverſity 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 'tis 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, 'tis 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 p. 10in Man; tells us of ſuch a thing as Conſcience. Not onelyonly 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 'tis 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 p. 11by one, beginning at the eldeſt even unto the laſt, Joh. 8. 7, 9. When the Law came with power upon the Apoſtle, and 'twas 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 'tis 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. VVe are commanded to try and prove our ſelves, whether we be in the Faith, whether Chriſt be in us yea or no? 2 Cor p. 1213. 5. Now 'tis Conſcience which takes notice of the Characters of true and unfeigned Faith which the holy Ghoſt has given; 'tis Conſcience alſo which applies theſe Characters; and then drawes the concluſion either that we are not believers if our Faith be dead, and we onelyonly 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 'twill awake, and then 'twill be found that it knowes and remembers all misdoings. The Regenerate likewiſe have a Conſcience which is enlightned and purged, and renewed, by the Blood, and VVord, and Spirit of our Lord Jeſus.

3. As 'tis clear from Scripture, that there is a Conſcience in Man, ſo 'tis evident by experience. And here I ſhall make an appeal unto every ones ſenſe and obſervation, in three following queſtions.

p. 131. 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, tis 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.'Tis 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. 'Twas 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?Ps 118It many times with p. 14a 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. 'Twas 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 overawed.

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 'tis of uprightneſs to be often with God alone. This ſame Monitor likewiſe puts us upon the ſearching into, and ſtudy of the Scripture, for 'tis 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. p. 15The 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 p. 16the 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? Its 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)foreign. 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. 'Tis a ſore trouble to have an Houſe that is really haunted with Spirits, to be diſturbed with noiſes, voices, and frighting Apparitions. 'Tis 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. 'Tis Conſcience reflecting upon our ſincerity which produces ſuch Peace and Satisfaction. The Perſons p. 17whom we converſe with, and that take notice of our Actions, are not competent Judges of our ſincerity; for 'tis 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 'tis 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 p. 18condemned, 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 onelyonly 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 p. 19often 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 onelyonly 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? 'Twill go after us to Heaven, 'twill follow us down to Hell; if we travel into p. 20the remoteſt Regions, we cannot ſhake off Conſcience, but 'twill 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 foreign 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; 'twill 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 p. 21thing 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 onelyonly, 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 p. 22may joyn in with the VVorlds 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 VVord of God has oftentimes taken impreſſion, even upon thoſe whoſe Souls were more than ordinarily ſenſeleſs. The Apoſtles hearers were mockers, and yet the VVord being ſet home they were prickt at the Heart, (and ſaid,) Men and Brethren what ſhall we do? Act. 2. 37. Now when the VVord does awaken the Conſcience there is more ground to hope that God has a deſign to work a ſaving change, and that the troubles of Spirit are but as it were the pangs which fore-run the new Birth.

4. Conſcience may awake when Death is within view. I grant indeed that 'tis 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 p. 23to 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 'tis 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 'tis whiſpered in the room, Alas he cannot live many hours to an end. Ah then Conſcience may wake in terrible fright and the ſinner may be confounded, and as death comes with its ſting, ſo it may prove indeed the King of terrours.

5. To be ſure at judgment Conſcience will be awaked thoroughly, though ſinners poſſibly may look death, yet they cannot look the Judge in the face without being daunted. He will ſtrike terrour into the Hearts of thoſe ſinners that were moſt obſtinate and unbelieving. VVe read that at the great day, the Books will be opened, Rev. 20. 12. The Book of Scripture will be opened, for by that every one muſt be judged. The Word that I have ſpoken, ſayes Chriſt, the ſame ſhall judge at the laſt day. The book of Conſcience will alſo be opened, and what things are found written there, will be taken notice of, and muſt be anſwered for. No Conſcience at that day can be ſtupid. The Heavens paſſing away with a great noiſe, and the Elements melting with fervent heat, and the Earth and the works therein being all in a flame: every unjuſtified and unſanctified ſinners Heart will ſmite him; and as the Judge will condemn him, ſo he will be condemned by his own Conſcience. Chryſoſtome (s)(s)foreign Chryſ. in Epiſt. ad Rom. foreign.adviſes p. 24every 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 'tis 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.'Tis beſt of all ſays he, that Worm of Conſcience ſhould be felt preſently while 'tis 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 'tis 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 p. 25prove 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 foreign which the Holy Ghoſt uſes in the original, is very well tranſlated) is ſo called for ſeveral reaſons.

1. 'Tis called Conſcience, becauſe 'tis 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. 'Tis 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 p. 26which the major or firſt propoſition is the VVord of God, the minor or ſecond propoſition is from a reflecting on our ſelves, whether we have done according unto or againſt the VVord of God. And the concluſion, is a paſſing ſentence upon our ſelves, according to the ſame VVord. The Scripture ſays, To be carnally minded is death; and the Conſcience of a ſinner, adds, but I am carnally minded, and I ſavour nothing elſe but what is carnal, and therefore I am a Childe of Death. And again thus, He that loves the World, the Love of the Father is not in him; but ſayes the Conſcience of a worlding, I love the World, am greedy after it, and deſire nothing comparable to it, therefore I neither Love the Father, nor have an intereſt in his Love. On the other hand, the Scripture affirms, He that receives Chriſt is the Son of God, but ſayes the Believers Conſcience. I am willing to receive Chriſt, to rule me, and to ſave me; therefore I am the childe of God. And again; thoſe are bleſſed that Hunger and Thirſt after Righteouſneſs; but ſayes the Believers Conſcience, I Hunger and Thirſt after Righteouſneſs, I deſire to be made truly Holy, to be ſanctified throughout in Body, Soul, and Spirit, therefore I am in a bleſſed State.

3. 'Tis 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 'tis 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)foreign, quia ſciamus cum legiſlatore Deo; ejus lege inſinuante ſe animis noſtris, & his idem testantibus. Voſſius, de Orig. & prog. Idol. l. 3. c. 42.The p. 27Apoſtle 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. Ʋnderſtand, 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. 'Tis 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 p. 28that 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 p. 29us 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 'tis 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 'tis 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 'tis to be reckoned among his phancyes which have no Scripture-foundation: but if by Spirit, he mean a mans own Spirit, then 'tis a profitable deſcription; for Conſcience is indeed a Schoolmaſter to inſtruct us in p. 30our Duty, and 'twill 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.

p. 31Others 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. 'Tis 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 'tis 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 p. 32Acceptation? 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 onelyonly underſtood, but alſo an aſſent is yeilded to it, and there is a perſwaſion, that 'tis indeed his Will; Hence 'tis that conſcience does more peremptorily call for Subjection to it. VVere there no Light or Underſtanding of the Lords will, Conſcience could not Act at all. There is a threefold Light which is given for the illumination of Conſcience, that Gods Will and Mans Duty may be the better underſtood: Natural, Moral, Evangelical.

1. The Light of Nature does diſcover many things, and informs the Conſcience of ſeveral duties; though this Light does not tell us one word of Chriſt in whom p. 33(*)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 VVill; yet the Light of Nature is not to be neglected. And thoſe Sins which are againſt the Light of Nature, as injuſtice, perjury, whoredome and the like, are carefully to be Eſchewed: And ſuch abominations will be the more Abominable if Acted by thoſe who have a further light than that of Nature to inſtruct them.

2. There is a Light which may be called Moral, whereby Conſcience is informed concerning the will of God. This Light ſhined, as it were, from Mount Sinai when it was on fire, and the Lord was pleaſed to p. 34ſpeak 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, Ʋncleanneſs, 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 onelyonly 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.

p. 353. There is a Light which may be ſtiled Evangelical. The Light of the Goſpel alſo ſerves to enlighten the Conſcience; 'tis 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.

'Tis 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.Ps 128conſidered 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, p. 36Acts 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 fibi ſuum officium praeſcriptum eſſe. Hinc lex Dei ſola obligat conſcientiam, per legem autem intelligigimus volunt atem Dei revelatam ità ut contineat etiam illa quae in Evangelio praeſcribuntur. Amaſ. l. 1. De Conſc. c. 2. p. 5.All theſe Diſcoveries of the will of God are to be kept ſafe in the Conſcience; one part of which is therefore called foreign, 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 p. 37Subject 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 'tis 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 onelyonly a witneſs to teſtifie concerning us, nor onelyonly 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 p. 38Conſcience: 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 p. 39with 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 p. 40do 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 'tis 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. 'Tis 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 'tis 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 p. 41remove 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? 'tis 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 VVord 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 VVord does ſo expreſly call for.

p. 423. 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 p. 43deny 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 'tis ſaid of Death, that it comes as eaſily to the Princes Palace, as the Beggars Cottage; ſo it may be affirmed concerning conſcience, 'twill come and ſpeak as plainly to the higheſt, as to the meaneſt. 'Tis not foreign 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 onelyonly 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 p. 44which 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 'tis 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 foreign 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, p. 45that 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? Ʋt 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.Ps 33compares 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, 'Tis better to dwell in the corner of a houſe top than with ſuch a Woman in a wide houſe, Prov. 25. 24. nay, 'Tis better to dwell in the Wilderneſs p. 46than 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. 'Tis 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? p. 47They thought his Religion was but a meer ſhew, and that he had uſed the Form of Godlineſs onelyonly 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 'tis 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 p. 48in 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 'tis 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 p. 49right, 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 foreign, 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. 'Tis 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.