A Heaven or Hell Upon Earth, Table of contents (2 of 6)

A Heaven or Hell Upon Earth · Table of contents (2 of 6)

p. 492. Conſcience, as a Judge, paſſes a Sentence of Condemnation, (i)(i)Exemplo quodcunque malo committitur ipſi, Diſplicet authori: prima est haec ultio quod ſe, Judicè, ne mo nocens abſolvitur. Juvenal. Satyr. 13.and this Sentence is paſſed upon the p. 50Impenitent, the Hypocrites, and the Unbelievers; and becauſe the Scripture does condemn theſe, we may truly ſay, that what Conſcience binds on Earth is bound in Heaven. I grant indeed, that if Conſcience ſhould paſs Sentence according to the Law of works, every Child of Adam (the Holy Child Jeſus excepted) would be condemned. Hark what that Man after Gods own heart ſaid, Pſal. 130. 3. If thou Lord ſhouldſt mark Iniquity, O Lord, who ſhall ſtand? And Pſal. 143. 2. Enter not into Judgment with thy Servant, for in thy ſight ſhall no man living be juſtified. His Conſcience ſaw ſo much (and God ſaw a great deal more) of ſin, that in ſtrictneſs of Law and Juſtice it told him he was a condemned Man. But by the Law of Grace they who turn from ſin, and believe in Chriſt, are acquitted. But as for thoſe who will not come to Chriſt that they may have Life, but preferr their fleſhly and worldly Luſts, and thoſe things wherewith theſe luſts are gratified, before the Lord of Life and Glory; as they are condemned by the Law of Works, ſo likewiſe by the Law of Grace: Conſcience therefore doing its Office, paſſes a dreadful Sentence upon them, and tells them, that the wrath of God abides on them, John 3. ult.

But here 'twill be needful to note a difference between Conſciences condemning a ſinner now, and the Lords condemning him hereafter: that Sentence which Chriſt will pronounce at the laſt day, will be peremptory, unalterable; therefore that Judgment is called Eternal Judgment, Heb. 6. 2. There is no appeal from that Tribunal, no reverſing of the Sentence; but thoſe that are then condemned, Go they muſt, and that immediately into everlaſting puniſhment; as the Righteous, on the other hand, into Life Eternal, Mat. 25. ult. But when Conſcience does at preſent condemn a p. 51ſinner, it does not preclude and ſhut up the door of hope againſt him; its Sentence of condemnation is but conditional, in caſe of continuance and obſtinacy in ſin. But if the unbeliever will believe in Jeſus, and the impenitent will mourn for their Iniquities, and turn from them to God, then they ſhall no longer be under condemnation; but as ſin hath Reigned unto Death, ſo ſhall Grace Reign through Righteouſneſs unto eternal Life by Jeſus Chriſt our Lord, Rom. 5. 21.

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

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

2. Conſcience judges of our Communication; though words are commonly called wind, yet Conſcience does not make light of them. It does approve of Holy and Edifying Diſcourſe; when out of the abundance of the Word of God in the heart, the mouth ſpeaketh that which is good, and which may adminiſter grace unto the hearers. For when they that feared the Lord ſpake often one to another, the Lord hearkned and heard it; and a Book of remembrance was written before him for them that feared the Lord, and that thought upon his Name, Mal. 3. 16. But Conſcience does condemn corrupt communication, eſpecially where the Tongue p. 52ſhews it ſelf an unruly evil full of deadly poyſon, by that filthy talking, lying, ſwearing, curſing, backbiting, which proceed out of the mouth. And it does not ſtick to ſay, The Tongue being not bridled, all Religion is but vain, James 1. 27.

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

4. Conſcience does judge concerning our State to God-wàrd; Whether we are or are not reconciled to p. 53him. If we Live and walk after the Fleſh, if our main care is to provide for the Fleſh, and we account it our greateſt happineſs to fulfill the luſts of it, and we are reſolved to pleaſe our Fleſh, though God be never ſo much Angred; truly Conſcience may then judge our ſtate to be bad. But if we walk not after the Fleſh, but after the Spirit, if our hearts are renewed by the Spirit, and in our lives we are led by him, then Conſcience may judge us to be in Chriſt, and that there is therefore no condemnation to us, Rom. 8. 1.

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

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

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

p. 541. Conſcience is given unto Man that it may be a remembrancer, to put him in mind of God. To remember God is mans great Duty, he cannot begin too ſoon to do this; therefore, ſays Solomon, Remember now thy Creator in the days of thy Youth, Eccleſ. 12. 1. and after we have begun, we muſt hold on; for there can never be any good reaſon why the Lord ſhould be forgotten. How many Millions of things are there which are appointed to put us in mind of God? The inviſible things of him from the Creation of the World are clearly ſeen, being underſtood by the things that are made, even his eternal Power and God-head, Rom. 1. 20. The Sun, the Moon, and all thoſe thouſands of ſhining Stars that our Eyes behold in the Firmament; the Fowls that fly in the Air, the Beaſts of the Earth, the great Sea, and the Creatures that paſs through the paths of it; the Trees, the Plants and Flowers that grow in the Field; are all as ſo many remembrancers to bring God to the thoughts of the Children of Men; ſo that they are without excuſe if they forget him.

But beſides all theſe, there is a Monitor within, ſomething in their own Breaſts, and that's Conſcience, which will be telling them of God, which will be telling them of his Power and Preſence; and that which Conſcience does inferr from hence, is this; Let all the Earth fear the Lord, let all the Inhabitants of the World ſtand it awe of him, Pſal. 33. 8. Conſcience does Comment upon the Creatures; How glorious is that God who made all theſe! and he that made can alſo deſtroy: and therefore his Anger is to be dreaded. He Rules and Governs the World; He forms the Light, and create… Darkneſs; he makes Peace, and creates Evil; and therefore ſurely 'tis wiſdom to pleaſe him, and the height of madneſs to provoke him.

2. Conſcience is given to Man, that it may put him p. 55in mind of his own great Intereſt and concern, which is to ſecure his Soul, and to provide for Eternity. 'Tis not without reaſon that the Natural Man is called fleſh in Scripture, Gen. 6. 3. The fleſh does ſo prevail againſt the Soul, as to take up his whole time and care. His great enquiries are, What ſhall I eat? what ſhall I drink? and wherewithall ſhall I be cloathed? Mat. 6. 31. And thus he would live, as if he had no Soul to ſave or loſe, if Conſcience did not put him in mind of that precious Jewel which he is intruſted with, and bring to his remembrance that of our Lord Jeſus, Mat. 16. 26. What is a Man profited, if he ſhall gain the whole World, and loſe his own Soul? Or what ſhall a Man give in exchange for his Soul? Conſcience tells us of a Soul which is of greateſt value, and which is in greateſt danger. It calls a Man a Fool for ſaying, Soul, take thine eaſe, eat, drink, and be merry, thou haſt Goods laid up for many Years. Sumptuous Fare cannot ſatisfie the Souls hunger, the moſt delicious Wines cannot quench the Souls thirſt; nor purple and fine Linnen cover the Souls Nakedneſs. Theſe things onelyonly gratifie the ſenſes, but ſome thing that's higher, and more durable muſt be lookt after, that may be a proper and ſutable good unto the Soul of Man, which is of a Spiritual and Immortal Nature; and if you ask what that is? I Anſwer, the Eternal and All-ſufficient God.(k)(k)Magnus es Domine, & laudabilis valde, magna virtus tua, & ſapientiae tuae non eſt numerus. Tu excitas ut laudare te delectet; quia feciſti nos ad te, & inquietum eſt cor noſtrum donec requieſcet in te. Augustin. Confeſ. l. 1. c. 1.

3. Conſcience is given to Man, that it may tell him of his Duty, and urge him to the performance of it. Such is the corruption of Mans Nature, that he hates Inſtruction, and is apt to caſt the Law of God behind his p. 56back Pſal. 50. 17. but Conſcience obſerves what that Law requires, and ſayes 'tis Holy, juſt and good, and therefore does proteſt againſt the Tranſgreſſing of it. Conſcience tells us that God is a better maſter than ſin and Satan; He rewards his Servants with Life and Joy, but They theirs with Eternal Death and VVoe. The Apoſtle ſpeaks of all men, even the Heathens, that there is foreign; The work of the Law written in their Hearts, Rom. 2. 15. The Conſciences of Men are the Tables where the Laws of God are written, and Conſcience is continually opening theſe Tables, and commanding men to read and do their duty. I grant indeed that there is a writing of the Law in the Heart, which is promiſed in the new Covenant, which all men have not, but is peculiar to Believers, and when this promiſe is made good to any, not only are their minds enlightned but their hearts changed; there is a ſutableneſſe between their renewed wills, and the Laws of God, ſo that now they are deſirous to keep them, as before they were violently bent to break them. But the writing of the Law in the Conſcience is commune, and Conſcience underſtands this Law that it may preſſe obedience to it.

4. Conſcience is given to man that it may warn and caution him againſt the Tempter. It is as it were the Watchman which gives notice of this Enemies approach. Of all the powers of the Soul the Devil does leaſt like this, for it does moſt withſtand him. When Satan promiſes great matters to thoſe whom he tempts, Conſcience ſayes that a Lyar is not to be believed. Either he will not give what he promiſes, or if he does, what he gives had better not be given, becauſe 'tis given to the ſinners hurt. 'foreign, the gifts of Enemies are no gifts at all, or worſe then none. p. 57When Satan pretends to aim never ſo much at our advantage, or advancement, or delight, Conſcience ſees the Snake in the Graſs, and tells, that the Devil is a Murtherer, and in every temptation is carrying on a murtherous deſign againſt us. When Satan comes with the ſweet cup of ſinful pleaſures, Conſcience ſayes, Drink not, for there is rank poyſon in it. When Satan transforms himſelf into a Friend, and ſeems to conſult our ſafety, and eaſe, and gain, Conſcience cryes out, Take heed, a Murtherer is neer you, and therefore yield not to him, give him no admiſſion.

5. Conſcience is given unto Man that it may give Teſtimony to the Word of God, and ſide with it againſt all carnal reaſonings & Affections. Our Lord Jeſus had to do with Hearers which were captious, which were ſtill ready to ſtart their frivolous objections againſt himſelf, and againſt his Doctrine, as when he ſaid, if I be lifted up from the Earth, that is Crucified, I will draw all men to me; they preſently object, Chriſt abideth for ever, and how then can he be lifted up? Joh. 12. 32. 34. Now he does not anſwer directly to their objection, but applies himſelf to their Conſciences, and tells them, 'twas but a little while that the light was to be with them, and therefore ſays he, Walk while ye have the Light, leſt Darkneſs come upon you; for he that walketh in Darkneſs knoweth not whither he goeth, v. 35. So the Apoſtle did commend himſelf to every mans Conſcience in the ſight of God; and adds, if our Goſpel be hid, 'tis hid to them that are loſt, 2 Cor. 4. 2, 3. Conſcience is more ready to cloſe with Truth; the Affections hang off becauſe Truth does thwart them while they remain carnal. The Conſciences of the Jewes, many of them, were convinced that Jeſus Chriſt was the true Meſſiah, but their Hearts were againſt following of him, for they loved p. 58the Praiſe of men more than the Praiſe God, Joh. 12. 42, 43. When a corrupt will ſayes concerning a precept, This is an hard ſaying, 'tis too ſtrict: Conſcience will confeſſe, 'tis juſt and good to be obeyed. When a carnal mind phanſies abſurdities (l)(l)Prodigioſus certe humani ingenii furor, quòd injustitiae potius Deum inſimulat, quam ut ſe coarguat caecitatis. Calv. in Epiſt. ad Rom. c. 9. v. 14.Rom 9:14in the myſteries of the Goſpel, and ſays, how can theſe things be? Conſcience is modeſt, and replies, that God is True, and mans underſtanding is ſhallow, and therefore man is to believe what God ſpeaks, for certain, though he cannot fully comprehend it.

6. Conſcience is given unto man, that this may ſide with the Lord when he paſſes Judgment at the great approaching day. This day is called a day of the Revelation of his Righteous judgement, and whatever puniſhments he does ſentence the Sons of Men unto, they will not be able to charge him with the leaſt injuſtice. Their own Conſciences will acknowledge every crime that the Lord then ſhall lay to their charge; and when they are thrown down into that Lake which burns with Fire and Brimſtone, Conſcience will be ready to ſpeak the ſame language which you read, Rev. 16. 5. 7. Thou art Righteous O Lord, which art, and waſt, and ſhalt be, becauſe thou haſt thus judged. Even ſo Lord God Almighty, True and Righteous are thy judgments. (m)(m)Si reus Conſcientiâ ſuâ premitur ſilet actacitus expectat ſuam damnationem, ſuo jam ſilentio damnatus. Calv. in Epiſt. ad Rom. c. 3. v. 19.Rom 3:19God will be juſtified when he ſpeaks, and cleer when he judges: and ſinners Conſciences will cleer him fully, and will acknowledge that his wayes are equal, but theirs have been unequal. Every mouth p. 59will then be ſtopped and the guilty will have nothing to object againſt their Judges proceedings.

I come in the laſt place to the Application.

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

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

2. If there be a Conſcience in Man, learn that God is omniſcient. If the Lord did confine himſelf to Heaven, and there enjoying his own bleſſedneſſe did not at all take notice what is done here below, we ſhould ſin ſecurely, and not be troubled that we have a Conſcience p. 60perpetually obſerving us: But therefore Conſciences eye is regarded becauſe God looks on as well as Conſcience. Our Hearts know much by us, but God is greater then our Hearts and knowes all things. Can any hide himſelf in ſecret places that I ſhall not ſee him, ſaith the Lord? do not I fill Heaven and Earth, ſaith the Lord? ſurely it concerns us to walk circumſpectly and exactly, ſince there is not any Creature that is not manifeſt in his ſight, but all things are open and naked unto the eyes of that God with whom we have to do, Heb. 4. 13.

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

4. If there be a Conſcience in Man, learn that God is Great and Mighty, and that 'tis a fearful thing to fall into his hands. 'Tis the conſideration of his irreſiſtible ſtrength, and the power of his Anger which puts Conſcience into ſuch horrour after the commiſſion of VVickedneſs. Heark what the Prophet ſpeaks, Nah. 1. 5, 6. The Mountains quake at him, and the Hills melt, and the Earth is burnt at his preſence; yea the World and all that dwell therein; who can ſtand before his indignation? and who can abide in the fierceneſſe of his anger? his fury is poured out like fire, and p. 61the Rocks are thrown down by him. The impreſſions of this anger muſt needs be terrible, therefore Conſcience cauſes ſuch perplexity, therefore the wounds of the Spirit are ſo intolerable, becauſe 'tis the hand of a great angry God that makes theſe wounds.

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

6. If there be a Conſcience in man, learn from hence the Immortality of the Soul: (o)(o)Morte carent animae ſemper que priore relictâ, Sede novis domibus habitant vivunt que receptae. Ovid Metam. l. 15.Beaſts who dye for good and all, and whoſe all dies together, have no Conſcience to diſquiet them. Man has a Conſcience, therefore his Soul dies not. 'Tis evident by the light of Nature that the Soul is immortal. Many of the Heathens dreaded ſin upon this account, leſt their Souls after death ſhould be puniſht for it. But in the Scripture this Truth is evidently delivered. Chriſt ſays, Man cannot kill the Soul, though he can kill the Body, Mat. 10. 28. But if the ſoul did dye or ſleep with the Body, then Man would be able to do the one as well p. 62as the other; nay, he could not kill the Body but he muſt needs kill the Soul at the ſame time. Beſides, the Apoſtle ſayes, we are willing rather to be abſent from the Body, and to be preſent with the Lord, 2 Cor. 5. 8. Now what of Paul but his Soul could be abſent from his body, and preſent with the Lord? The Soul then is certainly immortal. How many awakened Conſciences upon death-beds have dreaded the Souls immediate puniſhment! how many Saints upon death-beds have been raviſhed with the aſſured hopes of their Souls being preſently with Chriſt upon their diſſolution!

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

8. Is there a Conſcience in Man, learn what 'tis that lays ſome reſtraint upon the luſts of Men, and hinders them from running into ſuch exceſs of Riot as Nature would incline them to. When once ſinners get victory over their Conſciences, and become paſt feeling, then they give themſelves over to Laſciviouſneſſe, to work all Wickedneſſe and Ʋncleanneſs with greedineſs. p. 63Eph. 4. 19. If there were no ſuch thing as Conſcience among the Sons of Men, though the World is very bad, yet it would be ten thouſand times worſe than 'tis. Earth would be more a-kin to Hell, though 'tis too much, too near a-kin already.

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

1. Conſcience is ſuch a Power as ſcaped but in mans fall of any other Faculty. The will of Man is full of enmity againſt God, and therefore his heart is ſaid to be deceitful above all things, and deſperately wicked, who can know it? Jer. 17. 9. But though there is no good or rectitude in the heart, yet there is ſome Light remaining in the Conſcience, and though the heart be extreamly evil, willing to deceive, willing to be deceived, yet the Conſcience has ſome kind of tenderneſs and faithfulneſs left in it, unleſs by long cuſtome in ſin it be made ſenſeleſs and ſtupid. I readily yield that Conſcience is corrupted alſo in a great meaſure by the Fall; the Apoſtle tells, us that unbelievers mind and Conſcience is defiled, Titus 1. 15. There is a great p. 64deal of difference between the Conſcience of Adam in the ſtate of Innocence, and the Conſcience of a Natural Man. Conſcience is leſs acquainted with the will of God than it was: It has not that Power and Authority to command Obedience that once it had; it is prone, (eſpecially in ſome things,) to be erroneous, and miſtaking, to urge to ſin inſtead of Duty: it does not with ſuch ſtrength and vigour oppoſe temptation, as it ought. But yet ſtill 'tis a great Mercy that Conſcience does ſo much as it does; the light of it might have been totally extinguiſhed, and the Lord might have ſuffered us to have run full-ſpeed in our wicked ways to Deſtruction, without any Monitor within to check or controul us.

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

p. 653. Conſcience takes part with the Soul againſt the Fleſh. It cannot patiently endure that a vile Body ſhould be onelyonly minded, and a precious Soul totally neglected. How often does Conſcience upbraid us with this? That if our Bodies lack Food, we are extreamly ſollicitous to provide for them, and prevent their ſtarving: but our Souls may want Spiritual food Days, Moneths, Years together, and yet we are not concerned. That if our Bodies want Cloathing, we are aſhamed to be ſeen, and are not contented till we have gotten Raiment to cover their Nakedneſs: But our Souls may be Naked, Wretched, and Miſerable: And this Nakedneſs is perceived by the Holy Eye of God, yet we bluſh not, nor apply our ſelves to Chriſt for the white Robe of his Righteouſneſs to cover them. Finally, That if our Bodies are Diſtempered, we ſend for a Phyſitian, and are eager to be Cured: But our Souls may Labour under many Spiritual Plagues; as Hardneſs, Pride, Covetouſneſs, Concupiſcence, which Diſtempers, if not healed, will prove Mortal in the worſt ſence; and yet Chriſt the Phyſitian of Souls is not valued, neither do we cry to be healed, but ſeem rather to be fond of our Maladies. (r)(r)Quae laedunt oculos feſtinas demere? ſiquid Est animum; d…ffers curandi tempus in annum? Horat. Epiſt. 2. ad Lollium.Thus Conſcience does reproach us, to make us aſhamed of our Folly and grow wiſer: Withall telling us, that if our Souls miſcarry, our Bodies hereafter muſt be tormented, which now we are ſo tender of: but if our Souls are ſecured, the Body will be ſafe in the ſame bottom.

4. Conſcience, of all other Powers, does ſtruggle moſt to prevent our Ruine: or rather when our other p. 66Powers are forward to promote our Deſtruction, Conſcience endeavours to hinder it. Man is his own chief Enemy, and has the greateſt hand in his own undoing. O Iſrael, thou haſt deſtroyed thy ſelf, Hoſ. 13. 9. If you look into Scripture, you will find how ſinners are bent to tranſgreſs, they will not be made clean; all that is in them, (Conſcience excepted) joyns together to make them miſerable. Their eyes are full of Adultery, and cannot ceaſe from ſin, 2 Pet. 2. 14. Their Tongue is a fire, a World of Iniquity, that it defileth the whole Body, and ſetteth on fire the courſe of Nature, and is ſet on fire of Hell, James 3. 6. Their Throat is an open Sepulchre, the poyſon of Aſpes is under their lips, Rom. 3. 13. They work Iniquity with both hands earneſtly, and their Feet are ſwift in running to evil. Their Wills are exceeding obſtinate and perverſe; they are reſolved to burn in Hell before they will turn from ſin; Why will ye die, O houſe of Iſrael? Ezek. 33. 11. They will not be perſwaded to Repent, though one ſhould riſe from the Dead, and tell them of thoſe unquenchable and furious Flames in which the damned are tormented, Luke 16. ult. Their Affections are ſtrong and vehement for Sin and Vanity, they love ſin better than themſelves, and a vain periſhing World before an infinitely better and enduring Subſtance. Thus all in Man conſpires unto his overthrow: onelyonly Conſcience oppoſes and warns him of his danger, and urges him not to be a Devil to himſelf, nor in the worſt ſence to be a ſelf-murtherer, that is to ſay, a Soul murtherer.

5. You have reaſon to be thankful for Conſcience, for this helps to make the World habitable. There would be no Living upon Earth if Conſcience were altogether Baniſhed. Every Man (as one ſays) would be a Cain to his Brother, an Amnon to his Siſter, an p. 67Abſalom to his Father, a Judas to his Maſter, a Saul to himſelf, if Conſcience did not help to lay ſome reſtraint. The goodneſs of God towards the World is to be admired, in that he has given a Conſcience among Men, all things elſe would quickly run to Confuſion, Wickedneſs would grow high, ſo as to become intolerable, and Men would be nothing elſe but Plagues and Tormentors one to another.

Ʋſe III. Here is great encouragement unto Miniſters, that there is a Conſcience in Man. The Luſts of Men are againſt us, becauſe we ſtrike at them; their Humours are againſt us unleſs we ſinfully endeavour to comply and pleaſe them. But their Conſciences are for us, and ſo much the more for us, by how much more faithfully we diſcharge our Duty. The ſharpeſt rebukes Conſcience will ſay are needful, and will tell the ſinner, that he that hates Reproof, is Brutiſh, Prov. 12. 1. And when we denounce the moſt dreadful threatnings, when ſinners come home, Conſcience will denounce them over again, and bid them to caſt away thoſe Tranſgreſſions which are threatned ſo terribly. We read indeed of a Rebellious People, Lying Children, Children that would not hear the Law of the Lord; they ſaid to the Seers, ſee not; and to the Prophets, Propheſie not to us right things; ſpeak unto us ſmooth things, Propheſie deceits, get ye out of the way, turn aſide out of the Path, cauſe the Holy One of Iſrael to ceaſe from before us. But all this was the Language of their Corruption, and not of their Conſciences. Hark what Solomon ſays, Prov. 28. 23. He that Rebuketh a Man, afterwards ſhall find more favour, than he that flattereth with his Tongue: The reaſon is, becauſe in cool Blood, and when he comes ſeriouſly to conſider, Conſcience will tell him, that ſin deſerved Rebuke, p. 68and that Rebuke was an Argument of the Love of him that gave it.

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

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

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

p. 692. All Excuſes for ſin will then appear to be vain. Thoſe Reaſons which you thought ſo ſtrong for ſin, and againſt the ways of God, when an awakened Conſcience weighs them in the Ballance of the Sanctuary. Tekel may be writ upon them, how light and wanting will they be found? Therefore that Challenge is made, Iſa. 41. 21. Produce your Cauſe, ſaith the Lord; bring forth your ſtrong Reaſons, ſaith the King of Jacob.

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

4. There may be ſuch horror in thy Conſcience, as may be greater than the greateſt torments: All thy pleaſures then will ſhrink and dye away. 'Twas a ſaying of Luther, Ʋna guttula malae Conſcientiae, totum mare mundani gaudii abſorbet. One little drop of an evil Conſcience can ſwallow up a whole Sea of Worldly Joy.

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

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

2. Heed Conſcience in its cenſure of things already done. If Conſcience Obſerve any fault, Oh go and bewail it, deſire the pardon of it, and that Power may p. 70preſently be given to thee, that thou mayſt for the future abſtain from it.

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

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

2. Conſider the Power of Conſcience, if we take Power for Authority, God has given great Authority unto the Conſcience; And a Man muſt rather diſobey Kings and Emperours then diſobey Conſcience. Nebuchadnezzar commanded the three Children to Worſhip the Golden Image that he had ſet up; Conſcience commanded them to refuſe to Worſhip it. They obey Conſcience, and rather than Conſcience ſhould fly in their faces for idolatry, they venture to be caſt into a fiery furnace, Dan. 3. If we take Power for Ability, Conſcience is a thing of greater force and ſtrength. If it be good, how can it ſweeten any condition though in it ſelf never ſo calamitous! but if Conſcience be bad, 'tis ſufficient to put gall and bitterneſſe into all your Comforts.

3. If you heed Conſcience, 'tis the way to have you and your Conſciences agree together. Conſcience will dwell with you and you cannot help it, Oh therefore p. 71hearken to it, and ſatisfie it, for this will be much for your own peace and ſatisfaction. There is a twofold Peace which it highly concerns us to look after, Peace above, and Peace within. Peace above with God we ſhould be ſollicitous about, there is no contending with Him that is Almighty. Let the Potſherds ſtrive with the Potſherds of the Earth, but wo unto him that ſtriveth with his Maker, Eſa. 45. 9. How earneſt then ſhould we be, that being juſtified by Faith we may have peace with God through our Lord Jeſus Chriſt. And next unto peace with God, we ſhould endeavour after peace within, even peace of Conſcience; and if we hearken and do what an enlightned Conſcience commands, and walk before God in Truth. Conſcience will ſpeak Peace, and that peace it will be true.

4. Conſider, That in the hour of diſtreſſe and eſpecially at the time of your diſſolution the good Word of Conſcience will do more good to you, than all the World. A cleer Conſcience makes a triumphant Saint before he does expire. Mark the perfect man and behold the upright, for the end of that man is Peace, Pſal. 37. 37. How many have lookt death in the face, undaunted, becauſe Conſcience has born witneſſe to their ſincerity. **Melch. Adamus in vitâ Lutheri, pag. 154, 155.When Luther was ſick of his laſt diſtemper, and grew towards his end, he waked at midnight, and perceiving his Earthly Tabernacle was falling to the ground; he brake forth into Thanksgiving to God for revealing Chriſt to him, whom he believed, whom he profeſſed, whom he loved, whom he celebrated, and whom the Pope with the Company of the wicked did perſecute. Then he prayed to his Heavenly Father to receive his ſpirit, and added, though I muſt now lay down this Body, yet I know moſt certainly that I ſhall ever be with p. 72the Lord, and none ſhall pluck me out of his hand. Here was a Conſcience cleer, a Death without Fear, and an abundant entrance into the Everlaſting Kingdom.

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

6. Heed Conſcience, for 'twill remain in you forever, 'twill be Eternally with the Saints in Glory. After a Believer has fought the good fight, has finiſhed his courſe, has kept the Faith, has been acquitted at the judgement ſeat, and has received the Crown of Righteouſneſs, then Conſcience will be fully at reſt. Work is now done, danger is now paſt, and the poſſeſſion of the inheritance is ſecured, Rev. 3. 12. Him that overcometh will I make a Pillar in the Temple of my God, and he ſhall go no more out. Conſcience alſo will be eternally with the reprobates in miſery. And as Job's Meſſengers, did tell him that his Cattel were p. 73deſtroyed, and his Subſtance taken away, and they only were left alone to tell him. So Conſcience will ſpeak after the ſame manner unto the damned. O you ſelf-deſtroying Sinners, your conſolation is all received, your good things are come to an end; your profits and Pleaſures are quite fled away and gone. And I only am left alone to tell you, To tell you of your madneſs in loving ſin, in idolizing a vain World, in ſlighting Salvation, and bringing your ſelves (notwithſtanding all warnings) into Eternal miſery.

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

Doct. 2. The ſecond Doctrine is this. To have a good Conſcience ſhould be every ones greateſt care. This is one end of the Commandement, not onelyonly that there may be Love, a pure Heart, and Faith unfeigned, but alſo a good Conſcience, 1 Tim. 1. 5. ſo 1 Pet. 3. 16. Sanctifie the Lord God in your Hearts, having a good Conſcience, that whereas they ſpeak evil of you as of Evil doers, they may be aſhamed who falſly accuſe your good Converſation in Chriſt. 'Tis the obſervation of Auguſtine (u)(u)Ecce quid prodest plena bonis arca, inanis Conſcientia? Bona vis habere, & bonus non vis eſſe? Non vides te erubeſcere debere de bonis tuis, ſi domus tua plena eſt bonis, & te habet malum? Quid enim est quod velis habere malum? Nihil omnino; non uxorem, non filium, non filiam, non ſervum, non ancillam, non villam, non tunicam, poſtremò non caligam, & tamen vis habere malam vitam. Auguſt. De verbis Domini, Serm. 12. pagin. mihi 57. Tom. 10.that Men are willing to have all things elſe good, but their Conſciences are bad, and they themſelves are Evil. There is no man but deſires his Wife ſhould be good, his Children good, his p. 74Servants good, the Houſe that he dwells in good, the An he lives in good, the Food he eats good, the Clothes he wares good, he does not care to have any thing bad about him. How comes it to paſſe that he is too well content to have a bad Conſcience within him? This is our natural folly which it highly concerns us to be Cured of.

In the proſecution of this point, I ſhall firſt declare what a good Conſcience is. Secondly, I ſhall ſhew how the acts of a good Conſcience, and the Acts of the good Spirit of God are to be diſtinguiſhed. Thirdly, produce ſome reaſons why it does ſo highly concern every man to have a good Conſcience. Laſtly, Make Application.

In the firſt place I am to open what a good Conſcience is, and before I ſpeak to this, it will not be amiſs to premiſe theſe particulars.

1. Conſcience was good, very good in Adam, when he was firſt made, and ſo continued while he remained in the ſtate of innocency. Oh the Light, and Grace, and Peace that was in Adams Soul, when he was newly come out of his Creators hand! There was a far ſweeter Paradiſe within, than that Eden in which he was placed. When the Lord was about to form Man, he ſaid Let us make Man in our Image, after our Likeneſs, Gen. 1. 26. and ver. 27. it follows, ſo God created Man in his own Image, nay 'tis doubled, in the Image of God created he him. As Man did reſſemble God in Holineſs and Righteouſneſſe, ſo he did reſemble him in Peace and Bleſſedneſs. Man was made upright, there was nothing in him, that either God or Conſcience did diſapprove of. His Purity was without ſpot, his Righteouſneſs without any mixture of ſin, his joy was without grief or remorſe, his peace calm, without the leaſt ſtorm or trouble.

p. 752. The Conſcience of Man was defiled and wounded by his fall. Sin did throw the Apoſtate Angels quite to Hell; the chains of Darkneſſe in which thoſe evil Spirits are, may well be interpreted partly to be their guilty and tormenting Conſciences, which they can never be freed from, but will keep them trembling till the great day. And truly ſin did throw Man down to the very brink of Hell. Who can conceive that horrour which was in Adams Soul till the promiſed Seed was ſpoken of, till he had an intimation of the Meſſiah? VVe are not chiefly to take notice of the act of eating the forbidden fruit, but Adams Mind in Eating. How great was his Pride! he would have been as God: how curſed his unbelief! he makes God a Lyar, and credits the Father of Lies before him. Nay, ſince this Tree was appointed for trial, whether man would continue good, or become evil, his Eating of it ſhewed a contempt of that Covenant, and promiſe of Life which God had made with him. By all this how was his Conſcience polluted! Adam where art thou? ſays God, Gen. 3. 9. Thou wert neer me once, but whither art thou run away? I placed thee in an happy ſtate, but whither art thou fallen; into what depths of miſery haſt thou plunged thy ſelf?

3. The Conſcience of every natural Man in the World is Evil. Since all are conceived in ſin, and ſhapen in iniquity, it follows that the nature of Man is corrupted, there is no part or power in man, but the contagion of ſin has reached. In me that is in my fleſh, there dwells no good thing, ſayes the Apoſtle, Rom. 7. 18. Now our Lord calls all natural men; Fleſh: That which is born of the Fleſh is Fleſh, John 3. 6. And if in the Fleſh there dwels no good thing, Surely a good Conſcience is not to be found in any carnal man breathing. I affirmed before, that Conſcience has ſcaped p. 76beſt of any Faculty, in the Fall, and yet it muſt needs be acknowledged, that this has been bruiſed, this has been Wounded.

The Light which Conſcience now has, if compared with what it had before the Fall, is no more than the light of a Candle compared with the Sun: 'tis Night ſtill though the Candle burns; and onelyonly the Sun can make it Day. Something of God and of his Will, natural Conſcience knows; but how inſufficient is that knowledge! Conſcience urges Men to Duty, but 'tis Natural to it to permit them to place a confidence in what they do, as if by their Obedience ſome amends were made for their tranſgreſſions; and this is a great fault in it, and a very grand Impediment unto the receiving of the Goſpel, which informs us, that we muſt Rejoyce in Chriſt Jeſus, and have no confidence in the Fleſh, Phil. 3. 3. How dull and ſluggiſh is Conſcience Naturally in the Executing of its Office! As Eli ſpake ſomething to his Sons, but faintly; and therefore he is blamed exceedingly, that his Sons made themſelves vile, and he reſtrained them not. So the ungodly make themſelves vile, and Conſcience does not reſtrain them: 'tis not ſo peremptory in its prohibitions and commands; ſo fierce in its accuſations, neither does it Judge with ſuch Authority as it ought.

4. 'Tis poſſible and uſual for a Conſcience to appear good when 'tis ſtark naught. Though all Gold gliſters, yet all is not Gold that gliſters. All Grace ſhines, yet all is not Grace that ſhines. There is a Conſcience, that is ſo miſtaken, as to call good evil, and evil good, as to put darkneſs for light, and light for darkneſs, Iſa. 5. 20. And if evil be called good, and darkneſs light; how eagerly, and reſolutely will evil be Acted, and the Works of Darkneſs be engaged in! The Jews when they Perſecuted the Son of God, thought they p. 77did God good Service: Here was a Conſcience that ſeemed Zealous for God, but was indeed againſt him. Mens Conſciences in many caſes entertain high ſelf-conceits, where there is no ground, Prov. 30. 12. There is a Generation that are pure in their own eyes, and yet are not waſhed from their filthineſs. So Laodicea did ſay, I am Rich, and increaſed with Goods, and have need of nothing: But this was the Ignorance and unfaithfulneſs of their Conſcience. Chriſt ſays to them, Thou knoweſt not that thou art wretched, and miſerable, and poor and blind, and naked, Rev. 3. 17.

5. 'Tis neceſſary that the Spirit work a ſaving change before the Conſcience of any can be truly good: this is to be found onelyonly in them that are New Creatures. None can be ſaid to have good Conſciences, that are under the Power of Satan, that ſerve divers Luſts and Pleaſures, that walk after the Fleſh, that are workers of Iniquity; but ſuch are all who never were regenerated by the Spirit. 'Tis the Blood of Chriſt muſt purge the Conſcience from dead works. But none can be ſaid to be in Chriſt, nor to have a purged Conſcience but they who have been New created, 2 Cor. 5. 17. Therefore if any Man be in Chriſt he is a New Creature, Old things are paſt away, behold, all things are become New. I grant that Conſcience may be awakened in many unregenerate ſinners, but the bare awakening of it is not ſufficient to prove it good; for then in Hell there would be Excellent Conſciences, for all there are awakened throughly. Notwithſtanding awakenings, Conſcience in the ungodly continues evil, as long as the guilt of ſin remains unremoved, and the Soul is ſtill under the Dominion and Power of it.

6. The Conſciences of the regenerate are not good, in reſpect of Legal Perfection and Exactneſs. The firſt Adam, before his Apoſtacy, was able to reach this p. 78Exactneſs, which the Law required; he was able to Obey the Law of God without Offending in a tittle, Chriſt alſo the ſecond Adam, did fulfill the Law without the leaſt Tranſgreſſion all his days. He was like unto his Brethren in other regards, but ſin is excepted, Heb. 4. 15. So Heb. 7. 26. Such an High-Prieſt became us, who is Holy, harmleſs, undefiled, ſeparate from Sinners, and made higher than the Heavens. But truly the beſt of Saints fall ſhort. Surely they are unacquainted with the Law of God, that imagine they are able perfectly to Obey it; it may juſtly be ſuſpected that they put ſhort gloſſes upon it, and then fancy they fulfill it: but queſtionleſs they are ignorant of its ſtrictneſs and Spirituality.

As 'tis ſaid of God himſelf, that he is of purer eyes than to behold Evil, and cannot look upon Iniquity, Habak. 1. 13. So it may be ſaid of his Law, 'tis purer than to allow any evil, than to approve of the leaſt Iniquity. No Conſcience therefore, in a Legal ſence, can be affirmed to be good, for the Holy Ghoſt does not ſtick to ſay, There is not a Juſt man upon Earth that does good and ſins not, Eccleſ. 7. 20. The Conſciences of Saints ſee ſin but in part, therefore David crys out, Cleanſe me from ſecret ſins, who can underſtand his Errors? Pſal. 19. 12. and Pſal. 139. 23, 24. Search me, O God, and know my heart, try me, and know my thoughts, and ſee if there be any wicked way in me, and lead me in the way everlaſting. And as the Conſciences of the beſt are capable of more light than they have, ſo more purity and tenderneſs may alſo be attained.

7. Conſcience may be good according to the Law of Grace, though ſin is not totally purged away. This very Apoſtle Paul, which ſays, he had a good Conſcience before God, does yet ſay, Not as though I ha… p. 79attained, or were already perfect, Phil. 3. 12. Nay, he does acknowledge that ſin did dwell in him, he complains of a Law in his Members, and crys out, O wretched Man that I am! who ſhall deliver me from the Body of this death? Rom. 7. 20, 23, 24. Conſcience is good in a Goſpel-ſence, though ſin remain, as long as it does not Reign in us, and we are no longer willing to Obey it in the Luſts of it. Now, if you ask me, in what regard Conſcience is good notwithſtanding ſome remainders of evil: I Anſwer,

1. Conſcience is good comparatively; how vaſt a difference between Saints and Sinners! How careful the one, how careleſs the other! How are the former afraid of offending God! how are the latter preſumptuous and bold! How are their Hearts ſet in them to do evil! When Noah is ſaid to be a Juſt Man, and Perfect in his Generation, Gen. 6. 9. This is hinted, that he was Juſt, compared with the men of his Generation; and his Righteouſneſs was the more to be admired, ſince he kept himſelf unpolluted by their wickedneſs.

2. Conſcience may be ſaid to be good ſincerely, when in the ſpirit of a man there is no guile, as the Pſalmiſt ſays, Pſal. 32. 2. When there is no ſin, but the ſoul conſents to be delivered from it, and no Grace but the ſoul deſires to be enriched with it; and no Command, but 'tis willing to Obey it, and where it falls ſhort 'tis grieved; and becauſe it has not attained, therefore 'tis continually preſſing towards the Mark, and perfecting Holineſs in the fear of God.(*)(*)Perfecti et non perfecti, Phil. 3. Perfecti viatores, nondum perfecti poſſeſſores, et noveritis, quod perfectos viatores dicat, qui jam in viâ ambulant. Quid est ambulare? Breviter dico, proficere, ne forte non intelligatis, & pigrius ambuletis. Semper tibi diſpliceas quod es, ſivis pervenire ad id quod nondum es. Nam ubi tibi placuiſti, ibi remanſiſti. Si autem dixeris, ſufficit, periiſti. Semper adde, ſemper ambula, ſemper profic. Noli in viâ remanere, noli retro redire, noli deviare. Aug. De verbis Apoſtoli. Ser. 15. pag. mihi 338. Tom. 10.Phil 3

p. 803. Conſcience may be ſaid to be good, ſo as to be accepted. We Serve a very gracious Lord, who is not extream to mark our Offences, though we come ſhort in point of performance; yet if he ſees we unfeignedly deſire and purpoſe to pleaſe him, ſuch is his Fatherly indulgence, that he does accept us, not according to what we have not, but according to what we have. I know, O my God, ſays David, that thou tryeſt the Heart, and haſt pleaſure in uprightneſs, 1 Chron. 29. 17. If upon tryal of the heart, he finds 'tis turned towards himſelf, he takes delight in it.

4. Notwithſtanding many failings which are un-allowed of and mourned over, Conſcience may be ſaid to be good, ſo as to be rewarded. Evangelical good works, though they are not meritorious, yet they are rewardable; therefore a reward is ſpoken of, and aſſured in Scripture to Believers, Rev. 22. 12. Behold, I come quickly, and my Reward is with me, to give to every Man according as his work ſhall be. God promiſes to be himſelf a Reward to Abraham, Gen. 15. 1. and ſo he will be to all the Children of Abraham. Chriſt will Reward them with Salvation that do Obey him, Heb. 5. 9. And being made perfect he became the Author of Eternal Salvation unto all them that do Obey him. If Conſcience bear us witneſs that we are diligent in Trading with thoſe Talents which are delivered to us, we may be aſſured that at laſt we ſhall hear, Well done good and Faithful Servants, Enter you into the Joy of your Lord. We may wonder exceedingly that ſuch a Reward ſhould be promiſed to a good Conſcience (and ſhall we not wonder much more when that Reward is Actually received?) Since our Obedience is ſo lame, and our goodneſs ſo imperfect: But we muſt remember that the Saints imperfections are covered by Chriſt, and in him all the promiſes of God; p. 81and ſurely then the promiſes of Reward are yea and Amen, 2 Cor. 1. 20. And therefore Eternal Life, which is the Reward promiſed and expected, is alſo called a free-gift, and ſaid to be given through Jeſus Chriſt our Lord, Rom. 6. 23.

Theſe things being thus premiſed, I am to tell you what a good Conſcience is.

Bernard ſpeaking of a good Conſcience, does very well, and alſo wittily affirm, (x)(x)Faelix Conſcientia, in quâ veritas & miſericordia obviaverunt ſibi; juſtitia & pax oſculatae ſunt. Bern. de Int. Dom pag: 1060.That Conſcience is truly good, where Mercy and Truth are met together, and Righteouſneſs and Peace have kiſſed each other. The truth of the Goſpel does reveal the mercy of God in Chriſt, and this mercy muſt by Faith be apprehended; Peace follows upon the obtaining of mercy, and if the Peace be of the right kind, 'twill be joyned with the Love and Practice of Righteouſneſs.

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

1. The goodneſs of Conſcience lies in its Illumination, and being rightly informed. Conſcience is to be a guide, but that is not to be called a good guide, which is either blind, or does miſtake. If the Light that is in thee be Darkneſs, how great is that Darkneſs? Mat. 6. 23. Upon this ſcore Wiſdom and Knowledge in Scripture are ſo much commended; and we are ſo frequently commanded to ſeek, and to get Underſtanding, p. 82Job 28. 18, 19 No mention ſhall be made of Coral, or of Pearls, for the price of Wiſdom is above Rubies. The topaz of Aethiopia cannot equal it, neither ſhall it be valued with pure Gold. So, Prov. 3. 13, 14, 15. Happy is the Man that findeth Wiſdom, and the Man that getteth Ʋnderſtanding; for the Merchandize of it is better than the Merchandize of Silver, and the gain thereof than fine Gold. She is more precious than Rubies, and all the things thou canſt deſire are not to be compared to her. And Prov. 4. 7. Wiſdom is the principal thing, therefore get Wiſdom, and with all thy gettings get underſtanding. 'Tis confeſſed that Conſcience may be enlightned, and yet remain bad, no improvement being made of the Light of it; but yet this is certain, that Conſcience cannot be good unleſs it be enlightned. As we ſay, there may be Knowledge without ſaving Faith, but not ſaving Faith without Knowledge: So here, there may be Knowledge without this goodneſs of Conſcience, but not a good Conſcience without this Ingredient of Knowledge.

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

1. The knowledge of a good Conſcience is ſo extenſive, as that it underſtands all things that be of Neceſſity to be believed and practiſed, in Order to Salvation. No Fundamental Article of Faith, or Duty of Chriſtianity but is known. The Conſcience cannot be good unleſs there be a knowledge of the onelyonly true God and Jeſus Chriſt whom he hath ſent, John 17. 3. Unleſs we are acquainted with what the Lord requires of us; namely, to Repent of ſin, to believe in Jeſus, to do juſtly, to love Mercy, and to walk humbly with our God. Though that Promiſe, John 16. 13. When the Spirit of Truth is come, he ſhall guide you into all Truth, may have a ſpecial reference to the Apoſtles, p. 83who were to publiſh the Goſpel unto all Nations, and ſo had need to be certainly informed themſelves; yet 'tis applicable unto all Believers, they ſhall by the Spirit be led into all Truth Neceſſary to be known and Obeyed.

2. The Knowledge of a good Conſcience is true, in Oppoſition unto Error and Falſhood. 'Tis a Beam which comes from the Father of Lights, with whom is no variableneſs, neither ſhadow of turning, James 1. 17. All true Wiſdom is from above; 'tis through the Precepts of the Lord, that Conſcience does get a right Underſtanding; and hence it comes to paſs, that falſe ways are diſcovered and abhorred, Pſal. 119. 104. 'Tis very ſad to have an Erroneous Conſcience, for in this caſe Conſcience does back the Devils commands with God's Authority. An Erring Conſcience does bind the Perſon, I confeſs, ſo that he ſins if he does not heed his Conſcience; for Interpretatively, he goes againſt the Will of God; for Conſcience, though it command what is evil, yet requires it as that which is conceived to be good, and what God has commanded. He that ſhall injure or affront a Private Perſon, thinking him to be the King, is juſtly cenſured to have Acted againſt the King, becauſe, ſuppoſe the King had really been in his reach, he would have affronted him. So, he that goes againſt Conſcience which errs when it tells him, This is the Will of God, would go againſt Conſcience, ſuppoſing it were really the Lords Will. So, that 'tis certain the Perſon is bound by an Erring Conſcience: But truly, to ſpeak properly, there cannot be an Obligation unto the Error of the Conſcience, there cannot be an Obligation to the Evil that an Erroneous Conſcience puts us upon. All proper Obligation is from the Law and Will of God, but the Word of God does forbid all evil; nay, forbids the leaſt Evil to be done, whatever good is likely to follow upon the doing p. 84of it. Their damnation is juſt who do evil that good may come, Rom. 3. 8.

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

3. The knowledge of a good Conſcience is certain, in oppoſition unto dubiouſneſs; 'tis grounded upon that p. 85Revelation which the Lord has made of his own will. A good Conſcience looks into, and ſearches the Holy Scriptures, and is fully aſſured that what is made known, either as a matter of Faith or Practice, is indeed the Mind of God; for all Scripture is of Divine inſpiration, 2 Tim. 3. 16. This certainty of Knowledge the Apoſtle does emphatically expreſs, when he calls it The Riches of the full aſſurance of underſtanding, Col. 2. 2. Conſcience which is good, is certain both of the myſteries of Faith, and the duties of Religion, and entertains the one, and urges unto the doing of the other.

This certainty is oppoſed unto dubiouſneſs, when the Conſcience through infirmity and weakneſs is at a loſs, and knowes not what to do in ſome caſes: Juſt as a man Travelling meets with two ways and knows not which is the right, when he turns to the right hand he doubts, and ſo turns to the left, and when he turns to the left Hand, he doubts whether that will bring him to his journies end, and ſo is ready to turn back to the right again. Saints themſelves may thus be in doubt ſometimes; but this is no part of the goodneſſe of their Conſcience; but an Argument onelyonly of their weakneſs. And in this caſe as the Lord is earneſtly to be ſought to make their way plain before them, So they are to follow the Footſteps of the Flock, and in thoſe doubtful matters, to obſerve which way the Holieſt and beſt, both of Miniſters and Saints do go, and to accompany them. When the Spouſe ſayes, Te…l me (O thou whom my Soul loves) where thou feedeſt, where thou makeſt thy Flocks to reſt at Noon: for why ſhould I be as one that turneth aſide by the Flocks of thy Companions? Chriſt anſwers, If thou would'ſt know, O thou faireſt among Women, go thy way forth by the footsteps of the Flock, and feed thy Kids beſide the Shepherds p. 86Tents, Cant. 1. 7, 8. and So Prov. 2. 20. That thou mayeſt walk in the way of good men and keep the paths of the Righteous. Miſapprehend me not, I do not make this a general rule, that we are in all things to follow good men. But where the Conſcience doubts on both hands, and is afraid it ſins which ſide ſoever it takes. In this caſe the Footſteps of the Flock are to be minded, and we muſt keep cloſe to the Shepherds Tents; and being humble and teachable, this weakneſſe and dubiouſneſs may be cured; and the Lord may bleſs means of inſtruction, to make us ſee that plainly, which before we were in the dark about.

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

A ſcurpulous Conſcience differs from a doubting, in that a doubting is afraid on both hands, a ſcrupulous is ſatisfied on one part, but is ſollicitous and full of fear in reference to the other. He had a ſcrupulous Conſcience that did queſtion the lawfulneſs of eating all things, but he was ſatisfied concerning eating Herbs, Rom. 14. 2. Now this ſcrupulouſneſs is really a fault as well as a p. 87vexation of Conſcience, and therefore by well weighing of things; and diligent looking into the word; and not making more ſins than the word declares to be ſo; and by underſtanding better our Chriſtian liberty; we ſhould endeavour to be rid of our needleſs ſcruples. Theſe ſcruples if we take not heed, will be ſo much attended to, as that weightier matters may be neglected; they will make the ſervice of the Lord leſſe comfortable: and Satan will get advantage to repreſent his yoak as the more heavy and burthenſome. But when Conſcience is freed from theſe, 'tis juſt as if a ſtone ſhould be taken out of our ſhooe; (y)(y)Conſcientia ſcrupuloſa nomen habet à ſcrupo, qui eſt lapillus in calceo hominem laedens, & in inceſſu impediens. Bald. de Conſc. l. 1. c. 10.with greater eaſe, and chearfulneſs we ſhall go, nay Run in the way of Gods Commandments.

5. The knowledge of a good Conſcience is operative, and incites to practice. That paſſage of our Lord is deeply engraven upon a good and honeſt heart, Joh. 13. 17. If ye know theſe things, happy are ye if ye do them. Barely to know will not make us happy, nay, 'twill make us more miſerable, becauſe more inexcuſable. Though a good Conſcience eyes the obedience and ſufferings of Chriſt, and there is an hope of acceptation and pardon only upon that account; yet becauſe by Faith the Law is not made void, but eſtabliſhed, therefore it urges obedience to the Law. The Covenant of Grace having firſt ſaid, Believe on the Lord Jeſus and thou ſhalt be ſaved, in a qualified ſence alſo ſayes, Do this and Live. Sincere obedience is required, or elſe Life will never be obtained, Rev. 22. 14. Bleſſed are they that do his Commandements that p. 88they may have right to the Tree of Life, and may enter in through the gates into the City. The Light of a good Conſcience urges to the caſting off the works of Darkneſſe and to walk circumſpectly, and to do this without delay. As the Egyptians, when their firſt-born were deſtroyed, haſtned the Iſraelites to be gone; for ſaid they we be all Dead men: So Conſcience haſtens us to part with ſuch a deadly thing as ſin, and bids us not delay to keep Gods Righteous Judgements.

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

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

The Scripture muſt be ſearched, we muſt look beyond the ſurface, Truth ſometimes lies deep, therefore Solomon uſes that expreſſion. Prov. 2. 4. 5. If p. 89thou ſeekeſt her as Silver, and ſearcheſt for her, as for hid Treaſures, then ſhalt thou underſtand the fear of the Lord, and find the Knowledge of God. As the Scripture contains ſuch a full diſcovery of the Will of God, ſo there are ſeveral promiſes made, that it ſhall be a guide unto the Conſcience, and direct us in a ſafe way, Prov. 6. 22, 23. When thou goeſt, it ſhall lead thee; when thou ſleepeſt, it ſhall keep thee; when thou awakeſt it ſhall talk with thee; for the Commandement is a lamp, and the Law is Light, and the Reproofs of Inſtruction are the Way of Life. So Prov. 4. 12. 13. Take faſt hold of Inſtruction; let her not go, for ſhe is thy Life; when thou goeſt thy ſteps ſhall not be ſtraitned; and when thou runneſt thou ſhalt not ſtumble.

2. That Conſcience may be well informed; The Spirit of God muſt be begged for. Conſcience does very much imitate the Spirit. Does the Spirit reprove for ſin? ſo does Conſcience. Does the Spirit Comfort? ſo does Conſcience. Does the Spirit move us unto our duty? ſo does Conſcience. And indeed 'tis by the aid and Grace of the Spirit that Conſcience does all this. And as Conſcience is a weak thing; So alſo a dark thing without the Spirit. Hark to the Apoſtle, 2 Cor. 3. 17, 18. Where the Spirit of the Lord is, there is Liberty; but we all with open face beholding as in a glaſs the glory of the Lord, are changed into the ſame image from Glory to Glory, even as by the Spirit of the Lord. The Spirit in the glaſs of the Goſpel, does give the Mind and Conſcience ſuch a ſight of the Beauty of Holineſs, as that there is a change wrought in the very Heart; the Image of God, which does conſiſt in Righteouſneſs and True Holineſs, is inſtamped upon it. We ſhould with great earneſtneſs ask the Spirit, for as he is the Spirit of Holineſs, ſo alſo the Spirit of Truth, of Wiſdom and Revelation, who alone p. 90can open the Eyes of the Ʋnderſtanding, Eph. 1. 17. 18▪ And beſides our Heavenly Father has promiſed to give the Spirit unto them that ask him, with much more willingneſs than Earthly Parents will give bread to their own Children.

3. That Conſcience may be well informed, We muſt walk with the wiſe; that's the way to be wiſe our ſelves, Prov. 13. 20. He that walketh with the Wiſe ſhall be Wiſe, but a Companion of Fools ſhall be deſtroyed. There is a deſtructive infection in Sin & error, therefore thoſe cautions of our Lord. Take heed what you Hear, and Take heed whom you Hear. And the Apoſtle tells us that the Words of falſe Teachers will Eat like a canker, or like a Gangreen. Gangreens ſpread ſtrangely, and the gangren'd member is cut of for the preſervation of the Body. On the other ſide there is a kind of ſanative or healing contagion i… Wiſdome; by converſing with Saints, and Spiritual guides, that are humble, and holy, and well inſtructed in the things of God, by degrees we ſhall come to have our ſenſes better exerciſed to diſcern both Good and Evil.

4. Let this be your deſign in deſiring that Conſcience may be informed well; that you may do well, according to that information. When Chriſt asked the blind man that had had ſight miraculouſly given to him, Doſt thou Believe on the Son of God? he anſwers, Who is he Lord that I might Believe on him? Joh. 9. 35, 36. He askes who he was, as being very ready to Believe on him. So ſhould we inquire, Lord what is thy will, that we may do it? what are thy Commands that we may yeild obedience to them? What is the reaſon why the Lord will teach the humble? 'tis becauſe theſe deſire to know, that they may Do what is required, they have ſubmitted themſelves unto God, and he ſees that p. 91if they are entruſted with the Talent of Knowledge, they will Trade with it.

5. Beware exceedingly of falſe Lights. If a falſe Light get into the Conſcience, what ſad work will it make there? When men take a lye to be truth, how zealous are they in a bad matter? Tis a high piece of curſed art in the Devil to winde himſelf into the Conſciences of men; he gets into their wills and into their affections more eaſily. He layes before them his ordinary baits of pleaſures and profits and preferments. And in all this, he is no other than the God of this world; here is no need of any great Metamorphoſis, for he knows that theſe things will eaſily take with the fooliſh and corrupt hearts of ſinners. But that he may get into the Conſcience, he acts more ſubtilly. He transforms himſelf into an Angel of light, and he transforms his inſtruments too, ſo that they ſeem to be the Ministers of Righteouſneſs, 2 Cor. 11. 14, 15. he puts ſheeps cloathing upon the ravening Wolves, that they may more eaſily prey upon the flock of Chriſt. Surely the cunning of this enemy, eſpecially ſince we are warned, ſhould make us wary.

But ſince every light doth pretend to be true, how ſhall we know which is falſe? Certainly we muſt try the Spirits by the written Word, Eſa. 8. 20. To the Law and to the Teſtimony, if they ſpeak not according to this Word, 'tis becauſe there is no Light in them. The VVord is of Divine Authority, whoever rejects it, has no underſtanding; whoever does wreſt it (that is, does make ſome paſſages of it to ſpeak againſt it ſelf, and the whole deſign of it) he does it to his own deſtruction; nay though an Angel from Heaven, ſhould Preach a Doctrine contrary to it, we muſt ſtiffly oppoſe him, and boldly ſay, He is accurſed, Gal. 1. 8.

p. 922. As the goodneſs of Conſcience lies in its illumination and being rightly informed; So in the due exerciſe of its Authority and Power. The force of Conſcience is very great when 'tis exerted; ſo that good men have lookt upon themſelves as Debtors, and not to have paid their debts unleſs they have done their duty, Rom. 1. 14. I am a debtor both to the Greeks and to the Barbarians, both to the wiſe and to the unwiſe, ſo as much as in me is, I am ready to Preach the Goſpel to you that be at Rome alſo, they have lookt upon themſelves as bound in Spirit, Act. 20. 22. And now behold I go bound in the Spirit unto Jeruſalem, not knowing the things that ſhall befall me there: and being thus bound in Spirit he could not give himſelf a latitude and diſpenſation, though the Holy Ghoſt did witneſſe in every City, that Bonds and Afflictions did abide him. Conſcience has made good men to conclude themſelves under a neceſſity to obey, and they have profeſſed they could not do otherwiſe, 1 Cor. 9. 16. Neceſſity is laid upon me, yea, woe is unto me if I Preach not the Goſpel, and ſo Act. 4. 20. We cannot but ſpeak the things which we have Seen and Heard. Now what that Power and Authority is which a good Conſcience exerciſes, I ſhall ſhew you.

1. Conſcience has Authority and Power to controul the commands of the higheſt Potentates on Earth, if they agree not with the Law of God. Darius makes a Law, that none ſhould ask any Petition of any God or Man for thirty dayes together, but only of himſelf who was the King, Dan. 6. 7. 9. But Daniels Conſcience told him, that that Law which did reſtrain prayer from the God of Heaven, was impious: and therefore though the penalty was being caſt into the Lyons Den, He went to his Houſe, and he opened his Window, p. 93to ſhew he was not afraid or aſhamed, either of his God, or of his ſervice, and he kneeled upon his knees, and three times a day, prayed and gave thanks before his God, as he did afore-time, v. 10. VVhen the Jewſh rulers laid injunctions upon the Apoſtles, which were contrary to what Chriſt had enjoyned, they ſpeak thus; Whether it be right in the ſight of God that we ſhould obey you rather than God, judge ye, Act. 4. 19.

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

2. Conſcience has authority and power to croſs our ſecular; intereſt though the gain, if unlawful, which is offered, be never ſo great. In all debates concerning profit, God allows Conſcience a Negative voice. Thoſe pleas for unlawful courſes which are urged from the advantageouſneſs of them, Conſcience ſayes are naught; and that it is a mad venture, to hazzard the ſalvation of the ſoul, for a little of the Mammon of unrighteouſneſs. When Achitophel gave counſel to Abſalom which was likely to deſtroy David. Abſalom ſayes let us hear what Huſhai the Archite alſo adviſe 2 Sam. 17. 5. Huſhai anſwers, ver. 7. The counſel of Achitophel is not good. So when the carnal minde does p. 94counſel not to ſtand upon ſtrict points of honeſty, where gain is to be gotten; Conſcience will deal plainly, and ſay, this counſel is not good: (z)(z)Iſre tibi meliùs ſuadet, qui ut rem facias, rem, Si poſſis recte, ſi non quocunque modo rem? Horat. Epist. 1for they that will thus be rich, do fall into temptation and a ſnare, and into many fooliſh and hurtful luſts which drown men in deſtruction and perdition. The corrupt mind indeed, which is deſtitute of the truth, does ſuppoſe that gain is Godlineſs; but the good Conſcience thwarts it, and ſayes, Godlineſs with contentment is great gain.

3. Conſcience has authority and power, to prohibit and forbid the practice of the moſt beloved ſin: Concerning a Delilah, or an Herodias, 'twill ſay, 'Tis not lawfull for thee to have her. As in the natural body, whatever the conſtitution be, there is a mixture of all the four humours, but one uſually is predominant, from whence a man is denominated, Sanguine, or Phlegmatick, or Cholerick, or Melancholick: So in the body of ſin though there are the ſeeds of all wickedneſs; yet ſome particular corruption commonly is moſt prevalent. Now conſcience has authority to ſtrike at this that is the favorite. Conſcience told David he could not be upright before God unleſs he kept himſelf from his own iniquity, and therefore he abſtained from it, Pſal. 18. 23. The ſin that naturally is moſt beloved, there is moſt reaſon to hate it, for God is moſt diſhonoured, and the ſoul is moſt defiled, and endangered by it. And if Conſcience may make bold to check Temptations to the moſt beloved ſins, ſurely it may caution againſt any ſin whatſoever, and indeed, it p. 95does not go beyond its authority when it forbids as much as God himſelf does: for it is Gods under-officer to prevent as much as may be all trangreſſion.

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

5. Conſcience has Power and Authority to preſſe unto the greateſt hardſhips and ſufferings for Chriſts ſake. The Goſpel is called foreign the VVord of the Croſſe, 1 Cor. 1. 18. not onelyonly becauſe it Preaches Chriſt Crucified, but alſo a conformity to him as crucified. And as our Lord was Crucified before he was glorified, ſo we muſt be willing to take up the Croſs, that we may come to the Kingdom, to follow him in his Temptations, that we may follow after him p. 96to the Throne. Conſcience tells us that there is no reaſon to be offended in Chriſt, for he never calls us to part with any thing but what is vain, nor to endure any thing but what he will ſanctifie and ſweeten to us, and we are not to think much of afflictions, that are but light, that are but for a Moment, that work for us, and that work for us a far more exceeding and eternal weight of Glory, 2 Cor. 4. 17.

And when tempted in the time of perſecution to fall away, Conſcience alſo layes before us, the wrath of God, which is ten thouſand times more dreadful than the wrath of perſecutors, and 'twill be but a poor relief to be delivered out of their hands, and to fall into the hands of the Living God. VVhen Spira againſt his Conſcience had renounced the Proteſtant Religion, and in VVord had publickly owned the Romiſh corruptions: Alas what did he get by it? the torments of his Conſcience were worſe than any Inquiſition; and the deſpair he was overwhelmed with, made his condition worſe than if he had endured the very uttermoſt of Papal cruelty. Some of his words were theſe: What a dangerous thing is it to diſſemble upon any terms in thoſe matters where the Glory of God is concerned! what a fearful thing is it to be neer and almoſt a Chriſtian! Oh that God …ould let looſe his hand from me! that it were with me now as in times past! I would ſcorn the threats of the moſt cruel Tyrants, bear torments with invincible reſolution, and Glory in the outward profeſſion of Chriſt, till I were choaked in the flame, and my Body conſumed to aſhes.

Thus great is the Power and Authority of Conſcience, and a good Conſcience does Exerciſe this Authority; but becauſe the Conſciences of moſt ſeem to have loſt all Power, therefore I ſhall direct you how this Power of Conſcience may be put forth with vigour. p. 97VVould you be under the Power and Authority of Conſcience? then,

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

2. Conſider not only the equalneſſe of the Law, but the greatneſs and goodneſs of the Lawgiver. Conſcience tells you of a Lord, who has right to rule you. He has given you your Being, and upholds you in your Being you could not live or move or be without p. 98him. And therefore by all right imaginable, he is your owner and your Governour. We are Debtors ſays the Apoſtle, not to the fleſh to live after the fleſh, for if we live after the fleſh we ſhall dye, Rom. 8. 12, 13. he does not expreſly ſay we are Debtors to God, this was ſo evident there was no need to expreſs it. The Lord is ſo great that he may claim obedience from us, for we owe him whatever we have and are: and his goodneſs does fully match his greatneſs. He is Optimus & Maximus, there is abundant reaſon then, why you ſhould liſten unto Conſcience preſſing you to give him the pre-eminence before all other Lords whatſoever. No King comparable to the King of Saints, how ready is he to defend them; how much does he conſult his ſubjects welfare.