A Heaven or Hell Upon Earth, Table of contents (3 of 6)

A Heaven or Hell Upon Earth · Table of contents (3 of 6)

p. 983. Would you be under the Authority and Power of Conſcience? fix this upon your Spirits, that a good Conſcience alwayes uſes its Power for your good. I may here apply thoſe words which the Apoſtles uſes concerning Magiſtrates, Wilt thou not be afraid of this Power? do that which is good, and thou ſhalt have Praiſe of the ſame, for Conſcience is the Miniſter of God to thee for good. Name a ſin which a rightly informed Conſcience does bid thee abſtain from, which is not really a miſchievous and hurtful, as well as a moral evil; and thou haſt leave to keep it. Name a duty which ſuch a Conſcience urges, which is not for thy profit, and thou ſhalt never be blamed for the omiſſion of it. What the Lord wiſhes Conſcience ſpeaks over again. Oh that there were an Heart in you, that you would fear your God, and keep all his Commandments alwayes, that it might be well with you forever! Deut. 5. 29. Conſcience aimes at this perpetually, that it may be well with you and well p. 99for ever with you; nay, even then when it puts you upon the ſuffering of penal evils it does deſign your good: they that are perſecuted for Righteouſneſs ſake receive an hundred fold in this Life, they have ſo much of grace, and of the Preſence of God, as is an hundred-fold better than any thing that's taken from them, then in the World to come they are aſſured of everlaſting Life.

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

5. Would you be under the Power and Authority of Conſcience? Beg that the Lord himſelf would ſtand by, and aſſiſt this his own Officer; and then its Authority will be Exerciſed to purpoſe: Then ſtrong holds and Imaginations will be caſt down, and every high thing that exalteth it ſelf againſt the knowlege of p. 100God, and every thought will be brought into Captivity unto the Obedience of Chriſt, 2 Cor. 10. 4, 5. When the under-Officer is oppoſed, an higher Magiſtrate comes with a greater force to help him in the diſcharging of his Duty. If the King himſelf with a great Military power ſhould be ready to aſſiſt a Conſtable, ſuppoſing he were reſiſted, none would then dare to withſtand. When the God of Heaven does Second and ſtrengthen Conſcience, then all within a Man bows before it, and yields unto it. As 'tis the preſence of God and his gracious concourſe that does bring Faith and Love, and other Holy habits of the Soul into powerful exerciſe, ſo 'tis this which does make Conſcience vigorouſly to do its Office. That's the Second thing implied in a good Conſcience: The due Exerciſe of its Authority and Power.

3. The goodneſs of Conſcience lies in its being wakeful and attentive. What Phyſitians ſay concerning Melancholy, that it has a tendency either to ſtupifaction or to diſtraction, may truly be affirmed concerning ſin; that it has a tendency either to ſtupifie the Conſcience, & caſt it into a deep ſleep; or to terrifie the Conſcience, and to make it even diſtracted with the ſenſe of the Lords Anger. There is a ſtrong inclination to a Lethargy in every Natural Mans Conſcience, and this Diſeaſe does grow more and more upon him. But in a good Conſcience this Diſeaſe is in a good meaſure healed, and great care is taken leſt there be a relapſe into this ſleepy ſickneſs. How often are we called upon in Scripture to Watch, Mark 13. ult. What I ſay unto you, I ſay unto all, Watch. Chriſt had before urged this Duty of Watching, upon his Diſciples: Here he repeats it, and extends it unto all. But watch p. 101we cannot, unleſs our Eyes are open, unleſs our Conſciences are awake. Now, this wakefulneſs and attentiveneſs of Conſcience diſcovers it ſelf in theſe particulars.

1. The attentive Conſcience eyes the Rule. (b)(b)In Sacris Scripturis inveniuntur illa omnià quae continent fidem moreſque vivendi. Aug. de doc. Chriſt. l. 2. c. 9.What was ſaid of Apollos, may be affirmed of a good Conſcience, that 'tis mighty in the Scriptures. What is the meaning of that injunction laid upon the Children of Iſrael, That they ſhould bind the words and Commands of God, for a ſign upon their hands, and that they ſhould be as frontlets between their eyes, and that they ſhould write them upon the Poſts of their Houſes, and upon their Gates? Deut. 6. 8. 9. The meaning is this, that their Conſciences ſhould always remember, and have a regard unto the Word of God: when they ſat in their Houſes, when they walked by the way, when they did lye down, and when they roſe up. Be ye not unwiſe, ſays the Apoſtle, but underſtanding what the Will of the Lord is, Eph. 5. 17. Conſcience regards not what is for our Carnal Intereſt, what is for our Credit and Reputation among the generality of Men, what is for our eaſe, and the way to ſleep in a whole skin: but it's inquiſitive, what it is that is pleaſing to God, and agreeing to his Will, and nothing that is ſo, can really be to our prejudice.

2. The attentive Conſcience Obſerves the Perſon in whom it is; that he may not ſwerve from, but ſquare both Heart and Life according to that Rule which is given to him. A good Conſcience has a very good Eye, and p. 102a very quick ſight; it has an inſpection upon the whole Man. It Obſerves what comes in at the Doors of the External Senſes, and whether there be a Covenant made with the Eye, and the Ear be deaf to Vanity, and eſpecially to all manner of ſollicitations to evil. It obſerves how the Members are Employed, that Sin and Satan may not abuſe them, and turn them into Weapons of unrighteouſneſs, for then our own Members will be Weapons to deſtroy us. Nay, it Obſerves our very Hearts. Thoſe motus primò primi, thoſe very firſt ſtirrings of Corruption in the Heart will not be long uneſpied by a watchful Conſcience. It looks with a very jealous eye upon our hearts, becauſe they are ſo treacherous, and their Natural deceitfulneſs is but in part Cured: And its care is, that nothing may ſteal away our Affections from that God who does infinitely beſt deſerve them; and that we may not be biaſſed by any baſe, carnal, low ends in any of our Actions, but that God may be Alpha and Omega, the beginning and the end, Rev. 1. 8.

3. The attentive Conſcience takes notice of the wiles and devices of the evil One. It very well remembers how the Serpent beguiled our firſt Parents through its ſubtilty; and therefore keeps a ſtrict Guard againſt that Adverſary. It furniſhes us with the Sword of the Spirit, which is the Word of God, whereby we may repell Satan in his Aſſaults. Does he tempt to Pride? Conſcience ſays It's Written, God reſiſteth the Proud, and giveth Grace to the Humble: 1 Pet. 5. 5. Does he tempt to Covetouſneſs? Conſcience ſays, 'tis written, Covetouſneſs is Idolatry, and for this things ſake the wrath of God cometh upon the Children of Diſobedience, Col. 3. 5, 6. Does he tempt to injuſtice? Conſcience ſays, 'tis written, Let no Man go beyond, or p. 103defraud his Brother in any matter, becauſe the Lord is the avenger of all ſuch, 1 Theſ. 4. 6. Does he tempt to Uncleanneſs? Conſcience ſays, 'tis written, Whoremongers and Adulterers God will Judge; and no Whoremonger nor unclean Perſon hath any Inheritance in the Kingdom of Chriſt, and of God, Eph. 5. 5. An attentive Conſcience meets Satan at every turn, and is a very great Defence againſt him, for it directs us to God, in whom our ſtrength lies, and to the Armour of God, which being put on, we ſhall ſtand againſt the wiles of the Devil, Eph. 6. 11.

4. The attentive Conſcience heeds the Spirit of the Lord in his Holy Motions and Suggeſtions. There are two ways whereby the Spirit of God may be known, He glorifies Chriſt, and he leads to Holineſs: He glorifies Chriſt, John. 16. 14. He, that is the Spirit of Truth, ſhall glorifie me, ſays Chriſt, for he ſhall receive of mine, and ſhall ſhew it unto you. Thoſe that talk of the Spirit, and trample Chriſt under foot, and count his Blood a common thing, certainly are guided by a falſe Spirit: the Holy Ghoſt always glorifies Chriſt, Teaches that he is the onelyonly Redeemer and Mediator, by whom we have acceſs to God, and that we could never have had admiſſion into the Holieſt of all, but by his Blood; and whatever Benefits we receive, they are the Fruit of his purchaſe. And as the Spirit Glorifies Chriſt, ſo he leads to Holineſs, therefore he is called foreign, the Spirit of Holineſs, Rom. 1. 4. When the Spirit accompanies Ordinances or Providences, and we find in our ſelves more than Ordinary ſtrivings to purge us from what does pollute us, and ſtrong endeavours uſed to perſwade us unto a thorow-Sanctification. Conſcience takes Notice of the Spirits Operation, and bids us to p. 104yield to him, and by no means to thwart and grieve him.

If now you demand, how Conſcience may be made thus attentive? I Anſwer,

1. Deafen your Ears againſt perſwaſions to evil. Adam hearkned to Satan, we have been the more apt to hearken to him ere ſince, and not to regard our own Conſciences. If you heed not Conſcience, Conſcience may at length not heed you; if your Ears are open to the Tempter, and deaf to Conſcience, Conſcience may at length be dumb to you, and ſuffer you to go your own way.

2. Cumber not your ſelves about many things. (c)(c)Foelix qui potuit boni, Fontem viſere lucidum. Foelix, qui potuit gravis, Terrae ſolvere vincula. Boetius de Conſolat. Philoſ. met. 12. pag. 1. 6.While Marth. was cumbred about much Serving, Conſcience was not ſo attentive as it ſhould have been to the Word of Chriſt; therefore Chriſt prefers Mary before Martha, for ſhe ſat at his Feet and heard his Word, and according as Conſcience was perſwaded it was her Duty and Intereſt, ſhe minded the One thing needful, and made choice of that better part, which could not be taken away from her, Luke 10. 39, 42.

3. Pray that the Lord would open your hearts. When Lydia's heart was Opened, then ſhe attended to what was ſpoken by the Apoſtle Paul, Acts 16. 14. The Seeing Eye, and the Hearing Ear, the Lord has made even both of them. Beg that he would throughly p. 105awaken Conſcience, and keep it awake Scoffers do ſay, that we do make Prayer a Drug in all our preſcritps. I confeſs we do ſo, and are not aſhamed of it; to Pray, is to call in the help of the great Phyſitian, without whom all means that are uſed muſt needs be ineffectual for our Cure. Every good gift is from above, and comes down from the Father of Lights; and therefore Conſcience can be made to ſee, and to be attentive by no other. Thus of that Third particular, The goodneſs of Conſcience lies in its being Watchful end attentive.

4. The goodneſs of Conſcience lies in its tenderneſs. A great deal of tenderneſs there is in the World: how tender are many in points of Honour! They cannot put up any thing that looks like an Affront, but demand ſatisfaction: their hearts riſe againſt any that ſtand in their Light, or leſſen their Repute; nay, ſome are ſo tender of their Fame, that they will venture even Life it ſelf to ſecure it. How tender are others of their Eſtates, they will part with their Eyes almoſt as ſoon as part with their Wealth: Their Gold is their Confidence and their God. Others are tender of their Relations, Wives, Children; how careful are they that no harm befall them, and eſpecially of their own Fleſh they are tender; the Body can lack nothing, but many ſollicitous thoughts are ſpent about it, for its ſupply, and if it be in any danger, for its ſecurity. But all this while where ſhall we find any tenderneſs of Conſcience? Some do look upon this as an Argument of a mean Spirit, others fancy this tenderneſs to be be needleſs, and that it onelyonly betrays want of wit, and will be prejudicial to our Intereſt. But certainly ſince God is ſo tender of his Honour and Authority, and p. 106ſince he will ſo ſeverely puniſh them that break his Commandments: Conſcience cannot be over tender in this matter; we are truly the more wiſe, the more tender we are. Some do think, the Engliſh word Righteous, is derived from Right-wiſe. I am ſure the Righteous Man is the right wiſe Man: he whoſe Conſcience is ſtupid, is in the worſt ſence fool-hardy.

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

1. The tender Conſcience is afraid of Secret ſins as well as Open; of heart-ſins, as well as thoſe which appear in the Converſation. Open ſins are worſe than Secret in this regard, becauſe of ſcandal; but in ſecret ſins there is a more fixed reſolution many times againſt Reformation. When ſin retires to the Heart, and is not ſo much taken Notice of by any breaking forth in the Practice, its ſtrength may be greateſt, juſt as an Oven, unto which Wicked Mens hearts are compared, Hoſ. 7. 7. is then hotteſt when 'tis ſtop'd cloſeſt. Sin may Reign moſt abſolutely in the Heart, which is its Throne when 'tis not at all diſcerned by the Eye of others. Thus 'tis ſaid of the Perſian Kings, that none were more abſolute Monarchs, and yet they were very ſeldom ſeen by the People. (d)(d)Apud Perſus Perſona Regis ſub ſpecie Majestatis occulit…r Juſtin. lib. 1.A tender Conſcience is afraid of open ſin, becauſe hereby the way of Truth may come to be evil ſpoken of; 'tis afraid of ſecret alſo, becauſe as theſe when they prevail do commonly abound more in Number; ſo beſides; the Lord, who is moſt offended at them, is privy to them. O the Fooliſh contempt of God, when his Eye is deſpiſed, p. 107and onelyonly Mans is feared. God hates ſin ten thouſand times more than Man can hate it, and can likwiſe inflict ten thouſand times a greater puniſhment. Solomon tells us, the Lord requires the Heart, Prov. 23. 26. My Son, give me thy Heart: a tender Conſcience dares not allow ſin ſo much as a Lodging there, though it ſeem content never to ſhew its Face abroad.

2. A tender Conſcience is afraid of little ſins as well as great. As Camels are not ſwallowed, ſo Gnats are ſtrained at: (e)(e)Quicquid nunc parvi pendendo tranſimus, palpando tegimus, diſſimulando negligimus, quanto illic cruciatu vindex flamma conſumet? Ʋtinam magis nunc daret quis capiti meo aquos, & oculis meis fontem lachrimarum, fortè enim non reperi…et ignis exurens, quod interim fluens lachryma diluiſſet. Bern. de Dil. Deo. p. mihi 408.Little ſins are great enough, if unrepented of, to undo the ſinner; there is no ſin ſo little, but there is a need of the Blood of Jeſus to make an attonement for it. When we ſpeak of the degrees of ſin, we ſhould think of the degrees of torment in Hell: though ſome places in Hell are hotter than others, yet none are cool; thoſe that are leaſt of all tormented, ſhall be tormented for ever, and ſhall have no cauſe to brag of eaſe. So, though ſome ſins are more evil and hainous than others, yet there are none but what are very bad, and if made light of, will prove heavy enough to ſink the Soul into condemnation. A tender Conſcience is perſwaded of all this, and does not cry concerning any ſin, Is it not a little one? A little Leak in a Ship is feared and ſtop'd; a little fire in an undue place is feared, and quenched; a little ſin by a tender Conſcience is not allowed, but mortified. Little ſins are not without their peculiar Aggravation, for we ſtand p. 108with God in a ſmall matter; this Argues great careleſsneſs and neglect of him. And hence that ſaying holds true. Quò levius mandatum eò gravius peccatum. The eaſier the Command, the more is the tranſgreſſion aggravated.

3. A tender Conſcience is afraid of the Occaſions of Evil; it knows very well how vehement the bent of corrupted Nature is; and upon this ſcore 'tis unwilling we ſhould come where there is forbidden Fruit, leſt, that Fruit be luſted after, and then eaten. He that ventures upon Occaſions of ſin, 'tis a ſign that there is a ſecret hankering after it, and then no wonder if he fall into it; or at leaſt, that he has high thoughts of his own ſtrength to withſtand any Temptation; and ſuch ſelf-confidence is ordinarily puniſhed by Divine withdrawings, and then to be ſure Temptation will be prevalent. Peter cryed out, though all men ſhould be offended becauſe of thee, yet will I never be offended: and afterwards, though I ſhould dye with thee, yet will I not deny thee, Mat. 26. 33. 35. He unadviſedly follows Chriſt to the High-Prieſts Palace, and being there, his ſinful fear diſcovers it ſelf, he denies his Maſter, to ſecure himſelf; he denies him thrice, and that with a Curſe and Oath that he never knew him, verſe 74. See what became of all his Confidence. A tender Conſcience is always accompanied with ſelf-diffidence, and cauſes us upon this ſcore to keep far off from what is evil. God putteth no truſt in his Servants, yea, his Angels he chargeth with folly; ſurely then we have Reaſon to diſtruſt our ſelves. Enter not into the way of the Wicked, ſays Solomon, go not in the path of Evil Men, avoid it, paſs not by it, turn from it, and paſs away, Prov. 4. 14, 15. All Occaſions of ſin are heedfully to be avoided. Tender Conſcienced Joſeph, as he hearkned not to his Miſtreſs, p. 109ſo he cared not to be with her, Gen. 39. 10. He thought it was not good to come too neer that fire, (ſo a naughty Woman is ſet forth, Prov. 6. 27.) for fear at laſt he might catch ſome heat.

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

A tender Conſcience is not bold and venturous, 'tis afraid of Errours in Judgement, as well as wickedneſs in practiſe. As Malice and VVickedneſs is compared unto leaven, 1 Cor. 5. 8. ſo likewiſe errour and falſe Doctrine, Mat. 16 12. Then underſtood they how that he bad them beware, not of the leaven of Bread but of the Doctrine of the Phariſees and Sadduces. Since Errour is like unto Leaven; is of an inſinuating and ſpreading Nature, and Chriſt himſelf ſayes Beware; no wonder if a tender Conſcience be cautious, and flies p. 110from thoſe who publiſh divers and ſtrange Doctrines. 'Twas a notable ſaying of Auguſtine, (f)(f)Quae eſt enim peior mors animae quam libertas erroris? omnes pacem quam omnis doctus & indoctus intelligit praeponendam eſſe diſcordiae, diligamus & teneamus unitatem. Hoc jubent Imperatores quod jubet & Christus quia cum bonum jubent, per illos non jubet niſi Chriſtus. Aug. Epiſt. 166 ad Donat.That the liberty of Errour is the Souls death.

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

6. A tender Conſcience is afraid of caſting any of Gods Commands behind the back, but preſſes a reſpect p. 111unto all the Lords precepts. David was truly tender when he ſaid, I eſteem all thy Commandements concerning all things to be right, Oh that my ways were directed that I might keep thy Statues! then ſhall I not be aſhamed, when I have reſpect unto all thy Commandements, Pſal. 119. 5, 6. 128. 'Tis ſaid concerning Zachary and Elizabeth, that they were both Righteous before God, walking in all the Commandments and Ordinances of the Lord blameleſs, Luke 1. 5, 6. A tender Conſcience bids us eye ſuch copies as theſe; and write after them. No Ordinance of Gods inſtitution, but God is ready to own it, and to be found in it, if he be ſought in a due order; and therefore no Ordinance is to be neglected. To live in the omiſſion of any duty which God has Commanded, is to cut off a golden pipe whereby Grace may be conveyed to us; and herein we do not conſult our own good.

You ſee how the tenderneſs of Conſcience diſcovers it ſelf. But the great queſtion will be, How may Conſcience be made thus tender? ſurely a queſtion needful to be reſolved. For tender Conſciences where are they to be found? ſtupidneſs of Soul is an Epedimicall malady 'tis the diſeaſe of the Age, and the nearer the world approaches to its end, the more is this Diſeaſe likely to prevail. For ſuch a ſecurity will go before the burning of the World at the laſt day, as went before the drowning of it in the dayes of Noah. The profane among us have ſo much loſt, that they laugh at tenderneſs of Conſcience. Multitudes of profeſſors, their Conſciences can ſwallow almoſt any thing: they can live in pleaſures, and care about the World more then about the better part, they can fulfil their fleſhly luſts, and yet Conſcience is ſo wretchedly blind and dumb that at preſent it does not diſquiet them. Nay the p. 112Wiſe Virgins themſelves ſlumber. Believers many of them have loſt their firſt tenderneſs; and therefore more then we are aware of are concerned in this queſtion, How may a Conſcience be made tender? I anſwer.

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

p. 113But let us view ſin a little with relation to God. 'Tis a daring of his Power and Preſence, a bold challenging of the Almighty to do his worſt. 'Tis an affront of his Majeſty; a caſting off of his Authority; Let us break his bands aſunder, and caſt away his cords from us, Pſal. 2. 3. 'Tis a robbing him of his Glory, which is ſo dear to him, and which he is ſo unwilling to give to another. 'Tis a ſlighting of his Goodneſs, which is ſo vaſt and large that it ſhould attract the Love and Hearts of all; and which alone can ſatisfie and be beatifical to the Soul of Man. 'Tis an injury to his Juſtice, contrary to his Holineſs, denies his Truth, makes him a Liar, for neither Promiſes nor Threatnings are believed. Nay, Sin ſtrikes at the very Being of God: for if hating our Brother be murthering of him, Ah! what is hatred of God to be called? No wonder that the Lord is ſo angry at ſin, and turns thoſe that will by no means turn from it, into Hell; and makes them for ever to bewail their Rebellion againſt him. If Sin were but rightly underſtood, Conſcience would be tender of offending; we ſhould not dare to be ſo venturous upon ſo great an evil. Would you grieve for ſin? cry out, What have I done? would you be tender and afraid to ſin, when tempted; ſay, What am I about to do? how much ſhall I do againſt God? how much ſhall I wrong my own Soul?

2. That Conſcience may be tender, ſee him that is inviſible. Moſes did thus by the eye of Faith, and this made him ſo tender, that he refuſed to be called the ſon of Pharoahs Daughter: he eſteemed the reproach of Chriſt greater Riches than the Treaſures of Egypt, and choſe rather to ſuffer Affliction with the People of God, than to enjoy the Pleaſures of Sin which are but for a ſeaſon, Heb. 11. 24.—27. The thoughts of p. 114God, do diſturb the ſtupid Conſcience; therefore wicked men care not to ſpeak, or hear, or think of him. But Believers endeavour to imitate David, who ſaid, I have ſet the Lord alwayes before me; and this makes and keeps Conſcience very tender. Look up often to God, and the frequent viewing of him will encreaſe both Fear and Love. David having ſtudied well the Omni-preſence of God, and perceived that in every place God was perpetually by him; he deſires to have his heart and thoughts ſearched, and tried, and every wicked way in him diſcovered; and Conſcience is ſo tender, that he dares and cares to go in no way but the way that is everlaſting, Pſal. 139. 23, 24.

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

3. That Conſcience may be tender, Bewail the ſtupidneſs of it, and cry to have it cured. Follow God with reſtleſs importunity; Lord enlighten my eyes and awaken my Conſcience, lest I ſleep the ſleep of death. He will be angry with you if you ſhould think that you can p. 115cure your ſelves of this malady; you cannot pleaſe this Phyſician better than to make uſe of him. You have great encouragement to ſeek unto him; for he has expreſly ſaid, A new Heart will I give you, and a new Spirit will I put within you, and I will take away the Heart of stone out of your fleſh, and I will give you an Heart of fleſh, Ezek. 36. 26. The ſtone in the heart and the ſtupidneſs of the Conſcience are diſeaſes near a kin; nay the one does include the other: a ſtony Heart implies a ſenſeleſs Conſcience, and an Heart of fleſh a Tender-conſcience. Hope in this word of Promiſe; He is faithful that has made it: Never any yet have found the Lord backward to heal, that were indeed weary of their Diſtempers.

4. That Conſcience may be tender, Eye the examples of Saints whoſe tenderneſs in Scripture is commended. How tender was Joſeph! though his Miſtreſs tempted him, and he a Servant; though he was a young man, and Single; though opportunity offered it ſelf, and there was a great probability of ſecrecy in reference to his Maſter; though he was likely to be accuſed of an attempt to Raviſh, if he did not conſent to commit Adultery, and hereby his Maſters rage might endanger his life; Yet Conſcience was ſo tender that he did not dare to do ſo great a wickedneſs. O Joſeph though thou hadſt a beautiful outſide, yet thy inſide, thy Heart was much more amiable! How tender was Job, there was none like him in the Earth: he feared God and eſchewed evil: and throughout chap. 31. you may read with what care and Conſcience he Eſchewed it. He was ſo watchful againſt uncleanneſs that he made a Covenant with his eyes; he was ſo juſt, that he did not deſpiſe the cauſe of his own Servants. He was ſo Merciful, that he carried himſelf p. 116like a Father to the Poor, and like a guide and Husband to the Widdow. He was ſo free from revenge, that he rejoyced not at the deſtruction of him that hated him, neither did he lift up himſelf when evil found him.

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

5. That Conſcience may be tender, avoid every thing that is of a ſtupifying Nature. Whatever does defile, … p. 117(h)(h)Nihil in mundo quantum peccare timebat. Saepe illum … veritatis testimonio profitentem audivimus, Quod ſi hinc pecc… horrorem; hinc inferni dolorem corpor aliter cerneret, & neceſſa… uni eorum immergi deberet: priùs infernum quàm peccatum a… teret. Aliud quoque non minus for ſan aliquibus mirum, dicere… lebat, viz. malle ſe puram à peccato, & innocentem gehennam … bere, quàm peccati ſorde pollutum coelorum regna tenere. De … Anſel. l. 2. in Oper. Anſelm.apt to harden. Sins againſt knowledge that are committed preſumptuouſly, how do they waſte the Conſcience! when Satan can draw us to theſe, he gives us ſuch a blow as ſtuns us. David after his folly with Bathſheba, how ſtupid was he! after he had defiled the Wife how ſtrangely did he carry it towards Ʋriah the Husband! And thus ſtupid he does continue, till Nathan the Prophet is ſent to ſtartle him. One would have thought that aſſoon as ever the Prophet propoſed the parable of the Ew-lamb, that Davids Conſcience ſhould have made application, but it was ſo ſtupid that it did not, till Nathan deals plainly with him for his ſin and his ingratitude. Oh let every one cry out, Keep back thy Servant from preſumptuous ſins, let not them have Dominion over me, Pſal. 19. 13.

6. That Conſcience may be tender, Remember how ſmarting ſin has been to others. See how it has put others upon the wrack, that you may grow wiſe by their harms. What made Paſhur to have his name changed to Magormiſſabib, but becauſe ſin made him a terrour to himſelf and to all that were round about him. 'Twas ſin brought Cain to ſuch a condition, that he cryed out, my puniſhment is greater than I can bear, Gen. 4. 13. Nay how have the Saints themſelves been wounded by Sin, and groaned under the burden of it. My ſore ran in the Night, ſayes the Pſalmiſt, my Soul refuſed to be comforted, I remembred God and was troubled, I complained and my Spirit was overwhelmed, Selah. Pſal. 77. 2, 3. So Pſal. 88. 7. Thy wrath lieth hard upon me, and thou haſt afflicted me with all thy Waves. Hark how the Prophet Jeremiah cryes out in the Name of the Church; I am the man that hath ſeen affliction by the Rod of his wrath, he hath brought me into darkneſs; be turneth his hand againſt me all p. 118the day; he hath hedged me about that I cannot get out; he hath made my chain heavy; alſo when I cry and ſho… he ſhutteth out my Prayer: He was unto me as a bear lying in wait, as a Lyon in ſecret places; he hath filled me with bitterneſs, he hath made me drunken with Worm-wood. Oh let Conſcience think of this darkneſs, and chaine, and gall, and VVormwood, which are the diſmal effects of ſin, and ſo be afraid of it.

7. That Conſcience may be tender, Let Death and Judgement be ſtill within view. I am perſwaded that was one reaſon why wickedneſs and ſecurity was ſo great in the old VVorld, becauſe it being ordinary for men to live ſeven or eight, or nine hundred years they did baniſh the thoughts of their latter end: but be you wiſe to conſider it. The Apoſtle Paul profeſſes concerning himſelf: I dye daily, 1 Cor. 15. 31. that is, he did not only dye more to ſin and to the World every day, but he continually lookt upon himſelf as mortal, and at no time did he grow ſecure as if he were out of the reach of Death. It argued ſome tenderneſs in the Conſciences of the (*)(*)Herodot. l. ….Egyptians of old, whoſe cuſtom it was at the end of their Banquets to bring in the Image of a dead carcaſs made of Wood, and to carry it about unto the gueſts, and to ſay, foreign Look unto this when thou a… Feaſting, for after thou art Dead thou ſhalt be like it. … the Lord did but teach you (and teach you he would … you were deſirous to learn) that holy Arithmetid… whereby you might be able to number your days aright, you would apply your Hearts unto Wiſdome, p. 119Pſal. 90. 12. Death would have a mighty influence upon your Conſciences, eſpecially if that which follows after judgement, were believingly conſidered. Conſcience would ſtop thee when about to ſin, if it ask thee, and thou doſt think of theſe two queſtions ſeriouſly. If I ſin, when I come to dye will it not be matter of trouble to me? When I am judged how ſhall I anſwer for it? many Conſciences awake at Death, all muſt needs awake at Judgment, the Meditation of Death and Judgment would help much to awake them immediately.

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

5. The goodneſs of Conſcience lies in its faithfulneſs p. 120in Witneſs-bearing. As we are not to bear falſe Witneſs concerning our Neighbour, ſo neither ought Conſcience to bear falſe witneſs concerning our ſelves. Conſcience muſt not be like Fame; Tàm ficti pravi que tenax, quàm nuncia veri. Speaking more Ordinarily what is feigned, than what is true. God, whoſe Officer Conſcience is, is a God of Truth, and the Word, which is given for its Direction, is the Word of Truth; and if that Conſcience Flatter us, it will but injure us; if it deal Faithfully, though it ſpeak never ſo terribly, it may do us a great kindneſs. You muſt know that a good Conſcience may Accuſe as well as Excuſe. It Accuſes indeed of evil, but 'tis not evil that it does Accuſe, (i)(i)Neque magis vitio verti potuit conſcientiae poſtea, cùm juste accuſavit & condemnavit, quàm ipſi legi & Judici ſummo qui idem fecit poſt ingreſſum peccati; non ante. Tantum vero abeſt conſcientiae accuſatio justa ab omni juſtâ reprehenſione, ut a peccatoribus imprimis requiratur, tanquam unica via de peccatis admiſſis agendi paenitentiam, Ameſ. De Conſcien. l. 1. c. 12.but a part of its Duty; and truly this is Neceſſary unto our Humiliation and Amendment.

1. The Accuſations of a good Conſcience are juſt, ſin is the ground of thoſe Accuſations; and the better the Conſcience is, the more immediately there will be a ſmiting of the heart, after the prevailing of a Temptation. Thus David's heart quickly ſmote him after he had numbred the People, and he ſaid, I have ſinned greatly in that I have done, and now I beſeech thee, O Lord, take away the Iniquity of thy Servant, for I have done very Fooliſhly, 2 Sam. 24. 10. And when a good Conſcience Accuſes, 'tis not eaſily ſatisfied; 'twill not be quiet till there be a confeſſion of ſin before p. 121God, a loathing of it, and pardon and healing are obtained through our Lord Jeſus. While David kept ſilence, that is, refuſed ingenuouſly to confeſs his fault, his Conſcience was clamorous, and his Bones waxed old through his roaring all the day long; and his moiſture was turned into the drought of Summer, Pſal. 32. 3, 4. but at length he has Peace, v. 5. I acknowledged my ſin unto thee, and my Iniquity have I not hid, I ſaid, I will confeſs my tranſgreſſions unto the Lord, and thou forgaveſt the Iniquity of my ſin, Selah.

2. And as the Accuſations of a good Conſcience are juſt, ſo it will Excuſe, if there be good Reaſon for it. It will call Grace, Grace, if it be true, though it be but weak. God does not deſpiſe the day of ſmall things, neither ought Conſcience. It ought not by taking notice onelyonly of ſin, and over-looking the Spirits work in the Soul, to go about to break the bruiſed Reed, and quench the ſmoaking Flax. It muſt be granted that Believers Conſciences do bring in a falſe Teſtimony againſt them at ſome ſeaſons; and they make bold to call themſelves Hypocrites, and to affirm that there is nothing in them but what may be found in Reprobates. But this is no part of Conſciences goodneſs, and they are to be reproved; becauſe upon every light ground they are ſo apt to queſtion their Eſtate, and to rank themſelves among the Hypocrites; in doing thus they gratifie Satan exceedingly, and hinder their own Edification, becauſe they are ever queſtioning whether the Foundation be rightly laid; and God has little or no thanks from them, though in giving them the leaſt meaſure of ſaving Grace, he has done more for them, than if he had put Scepters into their hands, and Crowns of pure Gold upon their Heads.

p. 122But you will ask, how may Conſcience be made thus Faithful in its Teſtimony? I Anſwer,

1. If you would have Conſcience bear witneſs truly, neither add unto, nor diminiſh from the Word of God. Call not thoſe, Sins, which are not tranſgreſſions of his Laws; and call not thoſe, Duties, which he never commanded. God has ſo fully revealed his mind in his Word, that whatever is not expreſly contained in it, or by firm conſequence deducible from it, Conſcience is not to take notice of, either as Truth or Duty. Look not into falſe Glaſſes, which Satan will be apt to ſet before you. The Scripture is the true Glaſs, and 'tis the thankful Glaſs too, which mends the eyes of them that look into it.

2. Look well into your ſelves; be willing to take notice of the evil in you as well as the good (and which is needful to be added for the ſake of humbled Souls) be willing to Obſerve that good which God has wrought in you, as well as the evil which you labour under.

3. Let it be your earneſt requeſt at the Throne of Grace, that your own Hearts may not deceive you. As Satan is a lying Spirit, ſo your own Spirits are falſe to you, and are ready to joyn with him. God is able to diſcover you unto your ſelves; though the Heart be ſo deceitful above all things, that the Prophet crys out, who can know it? Yet the Lord ſearcheth the Heart, and tryeth the Reins, Jer. 17. 10.

4. Be willing that Conſcience ſhould ſpeak truth, whether that truth make for you or againſt you: That was a bad temper of Ahab, who hated Micajah, becauſe he Propheſied not good concerning him, but evil, p. 1231 Kings 22. 8. and becauſe he could not endure to hear of Evil, at length he feels it, and there was no Remedy: When Conſcience does ſpeak moſt againſt you, in ſome Reſpects, 'tis for you; becauſe whatever you aile, there is a Remedy provided in the Goſpel. To know the truth of your Condition if it be bad, does not make it worſe, but is one good ſtep unto the alteration of it for the better. That's the Fifth thing, A good Conſcience is Faithful in Witneſs-bearing.

6. The goodneſs of Conſcience lies in the purity of it. Nothing in the Soul of Man can be ſaid to be good, in a Scripture-ſence, unleſs purged; for as the whole Soul is Corrupted by Nature, ſo renovation in the whole is needful; our Underſtandings are not good till Sanctified; to depart from evil is Ʋnderſtanding: our Affections are not good, till cleanſed; our Conſciences are not good, till purged. I do not, I dare not affirm, that this purity of Conſcience in this Life is ſo compleat, as to exclude all manner of defilement: in this ſence, who can ſay, I have made my heart clean, I am pure from my ſin? Prov. 20. 9. But that which the Goſpel accounts purity of Conſcience, lies in theſe particulars:

1. Where the Conſcience is pure, no ſin is concealed or covered. If we cover ſin, God will not cover it; we ſhall not be of the Number of thoſe Bleſſed ones, whoſe Tranſgreſſions are forgiven, whoſe Iniquities are covered and to whom the Lord will not impute ſin. A pure Conſcience therefore, without any guile or reſervation, confeſſes all before God; and as it confeſſes all it knows, ſo 'tis willing to know more, that more may be acknowledged and bewailed. Job, among p. 124other Arguments, uſes this, and 'twas a ſtrong one, to prove the purity of his Conſcience; that he had not covered his Tranſgreſſion as Adam, by hiding his Iniquity in his Boſom, Job 31. 33. He that conceals a Thief, ſides with him; and he that hides ſin, 'tis a ſign his heart is not turned from it. A pure Conſcience is free and open, does not mince or extenuate, but aggravate Iniquity: It can appeal to God concerning its unwillingneſs to conceal any of his Enemies (for Mens Luſts are Gods Enemies, and their own too) and it can challenge Satan to Name a ſin which 'tis not ready to acknowledge.

2. When the Conſcience is pure, every ſin is hated. Hatred is never better placed than upon ſin. Our Brother is not to be hated; nay, we are forbid to hate our Enemy: but ſin we may hate without ſparing. David tells us, that through Gods Precepts he got Ʋnderſtanding, therefore he hated every falſe way, Pſal. 119. 104. By the Word his Conſcience was Informed and Sanctified, and this Univerſal Hatred of ſin followed. Hatred is an Affection which aims at Deſtruction, and when 'tis high 'tis againſt the whole kind. Thus Haman hated Mordecai, and thought it ſcorn to lay hands on Mordecai alone, but ſought to deſtroy all the Jews that were throughout the whole Kingdom of Ahaſuerus, even the People of Mordecai, Eſth. 3. 6. The pure Conſcience ſtrikes at the whole kind of ſin: (k)(k)Eſt intentio Odii, nocere; nec ceſſat in laeſione peccati, ſed in exterminio: verè poenitens juratus est in mortem peccatorum. Guil. Pariſienſi. De Rhetor. divin. c. 23.whereever 'tis, whether in the Mind, in the Will, in the Affections, p. 125in Word, in the Actions. What Moſes ſpeaks concerning Idolatry, it does apply unto all ſin, Deut. 7. 26. Thou ſhalt utterly deteſt it, and thou ſhalt utterly abhor it, for it is a curſed thing.

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

4. When the Conſcience is pure, the Myſtery of Faith is held faſt: The Apoſtle joyns Faith and a good Conſcience together, 1 Tim. 1. 19. Holding Faith and a good Conſcience, which ſome having put away, concerning Faith, have made ſhip-wrack. And 1 Tim. 3. p. 1269. Holding the Myſtery of the Faith in a pure Conſcience. Whoever are truly purified, do prize the Goſpel and the Myſteries of it; they admire the contrivance of Mans Redemption by Chriſt Jeſus, and are perſwaded ſince his Blood is the Blood of God, that 'tis ſufficient to purchaſe loſt Souls, and to purchaſe the loſt Inheritance. The Myſtery of Regeneration they are acquainted with, and the abſolute Neceſſity of it. And though Juſtification by the Imputed Righteouſneſs of Chriſt be Argued againſt, as abſurd, by deluded Papiſts, and their wretched followers; though the work of the Spirit in renewing & changing of the Heart, be derided by Profane Wits; nay, by ſome that would be accounted Maſters in Iſrael; A pure Conſcience notwithſtanding retains theſe Myſteries. Thus the Church of Pergamus, though they dwelt where Satans Seat was, yet they held faſt Chriſts Name, and did not deny his Faith, and that even in thoſe days wherein the Faithful Martyr Antipas was ſlain among them, Rev. 2. 13.

5. Where Conſcience is pure, God is Served in ſincerity, and there is a willingneſs to live honeſtly. The Apoſtle tells us, that he Served God from his Fore-Fathers with a pure Conſcience, 2 Tim. 1. 3. he did not Preach a new God, but the ſame which Abraham, Iſaac, and Jacob, and all the Prophets were the Servants of. This God he Served with a perfect Heart, and with a willing Mind; his Conſcience did bear him witneſs, that his very Soul was engaged in the Lords Work; and that he was very well pleaſed both with his Maſter, and with that buſineſs which his Maſter had Employed him in: and they were not his own things, but the things of his Lord which were ſought by him. And as a pure Conſcience engages to the Service of p. 127God, ſo to the living honeſtly, Heb. 13. 18. We truſt we have a good Conſcience in all things, willing to live honeſtly. Where ſuch a Conſcience is, that of the Apoſtle is heeded, Rom. 13. 12, 13. The night is far ſpent, the day is at hand, that is; the preſent time (which is compared to the night becauſe moſt are aſleep in it, and much wickedneſs lies hid and is not yet diſcloſed) the preſent time is far ſpent; is almoſt come to an end; and the day is at Hand, that is, the day of Judgement when all ſecrets will be brought to Light; Let us therefore caſt off the works of Darkneſs and let us put on the Armour of Light, let us walk honeſtly as in the day, not in Rioting and Drunkenneſs, not in Chambering and Wantonneſs, not in ſtrife and Envying, and make no Proviſion for the Fleſh to fulfil the Luſts thereof.

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

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

p. 1281. The Word of God is like a fire to purifie, Jer. 23. 29. Is not my Word like Fire ſaith the Lord? and like an Hammer that breaketh the Rock in pieces? the word is compared to an Hammer, becauſe as the hammer does break the Rock, ſo does the Word the the Heart, though never ſo hard and ſenſeleſs; 'tis compared alſo to fire; becauſe like fire, it does both give light, and refine, and purifie the Conſcience. Yeare Clean ſayes Chriſt, but how? through the word that I have ſpoken unto you, John 15, 3. Let the Word of Chriſt therefore dwell in you richly, 'twill be an Excellent and effectual Antidote againſt ſin and temptation: when your Hearts ſtand in awe of the Word of God, as David's did, how will it preſerve you from defilement!

2. Affliction is like a Furnace to refine, That Conſcience may be pure, Affliction is to be improved. The Rod of Affliction, though it ſeem to be dry and withered, yet like Aaron's, 'twill bud and bloſſom, and bring forth the Fruits of Righteouſneſs, Heb. 12. 11. Now no chaſtening for the preſent ſeemeth to be joyous, but grievous, nevertheleſs afterwards it yieldeth the Peaceable Fruits of Righteouſneſs unto them that are Exerciſed thereby: And before the Apoſtle informs us, that 'tis God's deſign in Afflicting, to refine and purifie, v. 9, 10. We have had Fathers of our Fleſh, who Corrected us, and we gave them Reverence, ſhall we not much rather be in ſubjection to the Father of Spirits, and live? For they verily for a few days chaſtened … after their own pleaſure, but He for our profit, that we might be partakers of his Holineſs. The ſmart of Affliction does help very much to awaken Conſcience, and to diſcover the evil and danger of ſin; and then ſin is found to be ten thouſand times more bitter when we p. 129reflect upon it, than ever was fanſied to be ſweet in the time of Temptation. We may indeed with ſubmiſſion pray againſt Affliction, and intreat that gentler ways may be uſed to ſanctifie us, and we may take the more comfort, and our ſincerity will be the more Evident, when milder Methods are effectual. One of our Engliſh Poets ſpeaks Excellently to this purpoſe.(*)(*)Herbert. Diſcipline, pag. 173, 174.

Throw away thy Rod,

Throw away thy Wrath.

O my God,

Take the gentle path.

For my hearts deſire

Ʋnto thine is bent:

I aſpire

To a full conſent.

Not a word or look

I affect to own,

But thy Book,

And thy Book alone.

Though I fail, I weep:

Though I halt in pace,

Yet I creep

To the Throne of Grace.

Then let wrath remove,

Love will do the deed;

For with Love

Stony hearts will bleed.

p. 130Love is ſwift of foot;

Love's a Man of War,

And can ſhoot,

And can hit from far.

Who can ſcape his bow?

That which wrought on thee,

Brought thee low,

Needs muſt work on me.

Throw away thy Rod,

Though Man frailties hath,

Thou art God:

Throw away thy Wrath.

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

3. The Blood of Chriſt purges the Conſcience from dead works. This is the Fountain which in the Goſpel is ſet open for S…n, and for Uncleanneſs. 'Tis He who hath loved us, and waſhed us from our ſins in his Blood, Rev. 1. 5. So, Heb. 9. 14. How much more ſhall the Blood of Chriſt, who through the Eternal Spirit Offered up himſelf without ſpot to God, purge your Conſciences from dead works to ſerve the Living God. Though our Lord aimed at our Juſtification, and the Remiſſion of ſin, when he ſhed his Blood, and Sacrificed himſelf for us, yet he had our ſanctification p. 131and cleanſing alſo in his eye. Upon this Account the Apoſtle Peter tells us, That he bear our ſins in his own Body on the Tree; that we being dead unto ſins, might live unto Righteouſneſs, 1 Pet. 2. 24. And we read, Eph. 5. 25, 26, 27. that Chriſt loved the Church, and gave himſelf for it, that he might Sanctifie and cleanſe it, and preſent it to himſelf a glorious Church, not having ſpot or wrinkle, or any ſuch thing, but that it ſhould be Holy and without blemiſh. Apply this Blood unto your ſelves, be perſwaded that it has a ſanctifying vertue; and pray for purity, as that which is a great part of Chriſt's purchaſe, as well as your own Perfection.

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

7. The goodneſs of Conſcience lies in the calmneſs and peace of it. What the Apoſtle ſpeaks concerning p. 132the wiſdom which is from above, That 'tis firſt pure, and then peaceable, may be applied unto a good Conſcience: firſt, 'tis pure, then peacable; there may indeed be purity without peace; but there cannot be true peace without purity. There is a falſe peace which is too commonly found in the ungodly and the Hypocrite; this peace ſin does not diſturb, but increaſe: and by this peace the ſtrong man armed does keep poſſeſſion. But true peace is peculiar unto them that are ſanctified; and when once they have attained unto it, they are brought as it were within the Suburbs of Heaven, and ſee the dawning of that Light which is everlaſting. That you may the better diſcern this true peace of Conſcience I ſhall ſet it forth in theſe particulars:

1. True peace of Conſcience is founded upon the Blood of God. So Chriſts Blood is called, for as he was made of the ſeed of David according to the fleſh; ſo he is expreſly affirmed to be over all God bleſſed for ever, Rom. 9. 5. There could be no remiſſion of ſin without ſhedding of blood, and no other blood would ſerve the turn: the blood of Bulls and goats would not take away ſin, Heb. 10. 4. Nay ſuppoſing that Mans blood had been ſhed for us, it would not have been expiatory. Shall I give my firſt born for my tranſgreſſion? the fruit of my body for the ſin of my Soul? Mic. 6. 7. Nothing but what ſatisfies the juſtice of God, will ſatisfie and pacifie the Conſcience; and bring it to a well-grounded tranquillity: but 'tis the blood of Chriſt alone that ſatisfies divine juſtice; Conſcience therefore can have no true reſt till that blood be applied. Luthers Conſcience could never be quieted with Popiſh pennance and ſeverities, but when he came to underſtand that great Article of Chriſtianity, p. 133Faith in the Blood of Jeſus. (l)(l)In corde meo iste unus regnat articulus, ſcilicet. Fides Chriſti, ex quo, per quem, & in quem omnes meae diu noctuque fluunt refluuntque theolicae cogitationes. Luther, in Epiſt. ad Gal. praefat.Oh then the ſtorm was laid; by applying this blood of Chriſt, he was able to joy in God through the Lord Jeſus by whom he had received the atonement. Where the Blood of Chriſt is not known and truſted, there cannot poſſibly be true peace.

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

p. 1343. True peace of Conſcience, is alwayes joyned with Righteouſneſs: juſt as the ſtars of the ſame Conſtellation part not, but riſe and ſet and keep together. The Holy Ghoſt has joyned Righteouſneſs and Peace: Rom. 14. 17. The Kingdom of God is not meat and drink, but Righteouſneſs and Peace, and joy in the Holy Ghoſt. Righteouſneſs is put firſt to ſhew that all Peace and Joy is falſe without it. There muſt be the Righteouſneſs of Chriſt imputed; and there muſt be Holineſs and Righteouſneſs imparted where true peace is. The fruits of Righteouſneſs are called peaceable in Scripture, becauſe Conſcience is ſo well ſatisfied in reflecting upon them. If any known wickedneſs be practiſed in the life, or ſo much as loved and regarded in the heart; as it will be a barr to communion with God, ſo 'twill be an effectual impediment unto peace of Conſcience. Iſa. 57. 20, 21. The wicked are like the troubled Sea when it cannot reſt, whoſe waters caſt up mire and dirt. There is no peace ſaith my God unto the wicked.

4. True peace of Conſcience, is not without a Scripture-ground to warrant it. Upon this account it is called the fruit of the Lips, Iſa. 57. 19. I create the fruit of the lips, peace, peace; becauſe 'tis built upon that word which the Lord has ſpoken. The good Conſcience does argue from Scripture-premiſes, and drawes both a ſweet and a ſafe concluſion. There are indeed a great many paralogiſms or falſe wayes of arguing; as when we argue our ſtate to be good becauſe Members of the viſible Church, and Profeſſors of Religion; becauſe we engage in ordinances and have a name that we live. But a good Conſcience uſes other Mediums. It obſerves what are the Characters of Believers, which are not to be found in any Hypocrite p. 135in the world; and finding theſe in the Heart, it does juſtly conclude a man to be a right Believer. From our prizing Chriſt above all, it argues we have Faith in him. From our loving of God, and deſiring after him, it argues that we were firſt loved of him, 1 Pet. 2. 7. 1 Joh. 4. 19. From our Repentance and Hatred of Sin, it argues that Iniquity ſhall not be our Ruine. From our being Spiritually Hungry, it argues we ſhall be filed with good things. From our Hearts being in Heaven, it argues our Treaſure is there; and that there is a place preparing for us. Such things as theſe are ſound evidences of a good ſtate; and that peace that is thus warranted, is highly Rational: and though the Rain deſcend, and the Floods come, and the VVinds blow, and beat never ſo vehemently, they will not be able to diſturb it.

5. True peace of Conſcience is ſpoken by the Spirit of God: therefore it is called the peace of God. Phil 4. 7. The peace of God which paſſes all underſtanding ſhall keep your hearts and mindes through Chriſt Jeſus. God is ſaid to ſpeak peace to his people, and he does it by his Spirit, Pſal. 85. I will hear what God the Lord will ſpeak, for he will ſpeak peace to his People and to his Saints: but let them not turn again to folly. (m)(m)Est haec ſalutatio, Gratia & Pax; &c. nova & inaudita mundo ante praedicationem Evangelii, haec duo vocabula univerſum comprehendunt Christianiſmum; Gratia remittit peccatum, pax tranquillam reddit conſcientiam. Duo diaboli nostri qui nos excruciant ſunt peccatum & conſcientia. Sed haec duo monſtra Christus …icit & conculcavit in hoc ſaeculo & ſuturo. Luther. in Epist. ad Gal. c. 1.Gal 1God ſpeaks peace in that he promiſes p. 136good things to his Saints, and in that he aſſures them they are Saints; and that theſe promiſes belong to them. If the Holy Ghoſt did not help the Conſcience, when 'tis looking into us and prying after Grace, and the Evidences of the new Creature; we ſhould never be able to diſcover any thing. Satan and our own hearts together would ſo confound us, that our doubts would be invincible: and we muſt needs be ſtrangers to peace. Saints in Scripture have begged of the Lord to examine and to prove them; and not without reaſon: 'tis from him we have eye-ſalve to diſcern our condition, that we may not on the one hand ſay we are rich and increaſed with Goods, when we are Empty and Miſerable: nor on the other hand, ſay we are Empty, when we are partakers of the unſearchable Riches of Chriſt.

6. True peace of Conſcience is ever accompanied with a Spiritual combat, in which the Spirit does luſt againſt the Fleſh; to be at peace with the Fleſh and the Luſts of it, is in effect to make a Covenant with death and to be at agreement with Hell. The Apoſtle therefore tells us that in all true Believers, the Fleſh is oppoſed by its contrary the Spirit, Gal. 5. 17. The Fleſh luſteth againſt the Spirit, and the Spirit againſt the Fleſh, and theſe two are contrary the one to the other. By Spirit here we are to underſtand the ſpiritual and regenerate part in the Saints. That which is born of the Spirit is Spirit. There is not only a combat between Conſcience and the Fleſh in ſincere Believers; but there is a Combat in their very Hearts and Wills: Luſting or Deſiring is an act of the Will; now becauſe 'tis ſaid the Spirit Luſteth againſt the Fleſh, 'tis a ſign the Heart is weary of it. The Will would fain have the Fleſh and the Affections of it crucified. Peace of p. 137Conſcience cannot be where ſin is liked and cheriſhed. When Satan does object againſt a Believer the remainders of corruption, Conſcience has this to plead and reply, that theſe reliques of the old man are a very Body of Death which Believers ſigh and groan to be delivered from, Rom. 7. 24. O wretched man that I am who ſhall deliver me from the Body of this Death?

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

1. Would you have peace of Conſcience; be humbled more deeply, and grieve more heartily becauſe of ſin. The Apoſtle does not only ſay be afflicted, but mourn, but weep, let your laughter be turned to mourning and your joy to heavineſſe, Jam. 4. 9. He uſes ſeveral words importing the ſame thing, to ſhew that 'tis not a ſlight ſorrow which ſin calls for, nor a little humiliation which will uſher in peace. Our Lord calls the mourners bleſſed, for they ſhall be Comforted: and the Prophet tells us that the high and lofty one that inhabits Eternity, will dwell with them that are of an humble Spirit, and to this end, that they may be Comforted; to revive the Spirit of the humble and to revive the Heart of the Contrite Ones. Oh reflect upon your ſelves, call to remembrance how much evil, and how little good has been done by you all your days: thoſe evils which have been done how have they been aggravated; & that good that has been done, how has it been leſſened by your manner of doing it! look ſo long on ſin till you find your Hearts break and melt, till you are utterly diſpleaſed with your ſelves. This is the way to have a kind look and a good Word from God. When p. 138Ephraim repented, did ſmite upon his Thigh, to ſhew that ſin was matter both of his ſorrow and indignation, when he was aſhamed and confounded in himſelf; What does the the Lord ſay? Is Ephraim My dear Son? is he a pleaſant Child? for ſince I ſpake againſt him I do earneſtly remember him ſtill, therefore my Bowels are troubled for him and I will ſurely have Mercy on him ſaith the Lord, Jer. 31. 19. 20.

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

p. 1393. Be not ſtrangers unto that duty of ſelf-Examination. The reaſon why ſinners are not troubled is, becauſe they do not know themſelves, nor the danger of that Eſtate in which they are: and the reaſon why Saints have not Peace, is becauſe they are not ſo well acquainted with themſelves as they ſhould be, they do not ſo well underſtand what an happy change the Lord has wrought both relative and real; both in their condition, and in their Heart and Spirits. What delving▪ and digging, and turning up the bowels of the Earth to find out Silver and Gold! And ſurely 'tis worth our while to ranſack and ſearch our ſelves throughly, if that we may find what is much more precious then Gold that periſhes. The Apoſtles command is expreſs: Examine your ſelves, prove your own ſelves, and the end wherefore they were thus to examine and prove, was, that they might know themſelves, whether they were in the Faith, whether Chriſt were in them yea or no, 2 Cor. 13. 5. And while you are thus upon trial of your ſelves, ſince a miſtake may undo you for ever; cry, that the Lord who knowes you, would teach you to know your ſelves; and that you may think of your ſelves as he does.

4. Plead the Promiſes of ſtrengthning Grace. For the more ſtrong you are in Grace the more evident the Truth of it will be. The Lord has promiſed you ſhall grow up as Calves of the ſtall, and that you ſhall thrive as Willowes by the water-courſes. The Righteous ſhall flouriſh like a Palm-tree, and grow like a Caedar in Lebanon; thoſe that are Planted in the Houſe of the Lord, ſhall flouriſh in the Courts of our God, Pſal. 92. 12, 13. and all this to ſhew that the Lord is upright, and there is no Ʋnrighteouſneſs in him, v. 15. So that theſe p. 140Promiſes may with confidence be pleaded, and God will not be backward to fulfil them. The more Grace you have, the more 'twill be exerciſed, and the more 'tis exerciſed, the more plainly you will be able to diſcern it, and conſequently have the greater Peace and Comfort in it. Thoſe that have little Grace, and are full of doubts, ſhould ſtrive after ſo much Grace as to be paſt doubt.

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

p. 1416. Be ſure that you connive not at any known ſin. For this will be ſure to hinder Peace, I am afraid that in moſt doubting (I dare not ſay in all) and complaining Souls, that there are ſome luſts or other that they deal gently with, and theſe Abſaloms do diſturb their Peace. They indulge to their paſſions, inordinate Affections, Pride, Senſuality, Covetouſneſs; and 'tis no marvel that they are ſtrangers to peace. 'Tis not more natural for Water to extinguiſh Fire, than for allowed ſin to hinder peace of Conſcience. It exceedingly grieves the Spirit of the Lord, from whom peace flows, and he will ſuſpend his influences, and will neither quicken nor comfort if himſelf be quenched and grieved. Had Sampſon peace in the lap of Delilah? or Herod peace in the embraces of Herodias? ſuch things may pleaſe the fleſh, but they wound the Spirit, and are a trouble to the Conſcience. If you ſet up idols in your hearts, and the ſtumbling block of your iniquity before your face, God will anſwer you accordingly, and no peace will he ſpeak till you repent, and turn from your idols, and turn away your faces from all your abominations, Ezek. 14. 3, 4, 5, 6.

7. Begg earneſtly to be ſealed by the ſpirit unto the day of Redemption. The Apoſtle tells the Epheſians, that after they Believed, they were ſealed with the holy ſpirit of Promiſe, which is the earneſt of our Inheritance, Chap. 1. 13, 14. This ſealing of the Spirit as it does imply Sanctification, and ſetting us apart for God from profane uſes, ſo alſo an intimation that we are Sanctified, in Order to our being fitted for an incorruptible and undefiled Inheritance. As 'tis the Spirit which does convince the World of ſin, ſo 'tis he who does convince the Saints that they have Grace and Righteouſneſs. O therefore pray, that this Comforter p. 142may come and abide in you for ever; for though you have the Privy Seal really upon you of Gods foreknowledge and Election; though you have the Seals of the Covenant adminiſtred; nay, though you are Sealed with the Image of God in effectual Calling and Regeneration; yet till this Sealing Spirit does make it Evident, you will not have Peace. Thus of that ſeventh Particular, The goodneſs of Conſcience lies in the Calmneſs and Peace of it.

8. The goodneſs of Conſcience lies in this, That 'tis void of Offence. The Apoſtle does profeſs, that herein he did Exerciſe himſelf, to have a Conſcience void of Offence, both towards God, and alſo towards Man, Acts 24. 16. A good Conſcience has Reſpect unto both Tables of the Law: Godlineſs and Honeſty are both Commanded; that is, a regard to God, and to our Neighbour. (n)(n)—Phlieg aſque miſerrimus omnes Admonet, & magnâ teſtatur voce per umbras, Diſcite juſtitiam moniti & non temnere Divos. Virgil. Aeneid. 6.A good Conſcience takes Notice what the Lord chiefly calls for, namely, our Reverence, our Faith, our Love, our Delight; and is not ſatisfied with any External Acts of Worſhip, unleſs theſe Internal and more acceptable pieces of Service are given to him. 'Tis careful alſo that our Duty towards Man be performed, becauſe the Commands which enjoyn this have the ſtamp of Gods Authority upon them; and we cannot ſin againſt our Brother, but we ſin againſt the Lord, in whoſe Image Man is made, and who has Commanded us to Love our Neighbour p. 143as our ſelves. A good Conſcience will not ſuffer any to be careleſs of thoſe Duties of Mercy and Righteouſneſs towards Men; becauſe God is ſo ſtrict, as to thoſe, that he will permit the external Acts of his own Service to be omitted, rather than Mercy ſhould not be ſhewn. Go ye and learn that, ſays Chriſt, I will have Mercy, and not Sacrifice: That is, Mercy rather than Sacrifice. q. d. If Sacrifice cannot be Offered, but Mercy muſt be Neglected, let me be without Sacrifice, rather than thy Brother that needs it, be without Mercy.

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

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

p. 1442. A good Conſcience will take no Offence; that is, not at God, not at Chriſt, not at Religion; whatever it ſees done by Men, or whatever it beholds come to paſs by the Providence of the Lord. A good Conſcience likes not Religion the worſe, though there be never ſo many Hypocrites; for all the Men in the World cannot ſo much inveigh againſt Hypocrites, as Chriſt does ſpeak againſt and threaten them. It likes not Truth the worſe, though never ſo many are led away with the Error of the wicked; though ſo many were turned Arrians, yet Athanaſius ſtood up for the God-head of our Lord Jeſus. A good Conſcience likes not Chriſt the worſe, though never ſo many Apoſtatize; nor Holineſs the worſe, though every where ſpoken againſt; nor Chriſtianity the worſe, becauſe of the Croſs and Perſecution.

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

Would you take no Offence?

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

p. 1452. Let your Love be ſtronger and ſtronger; this will lift you up above, and carry you over all difficulties, and ſtumbling blocks. They that Love the Law of the Lord, the Pſalmist tells us, that nothing ſhall Offend them, Pſal. 119. 165. Jacob's Love towards Rachel hindred him from taking offence at any thing; his Wages are changed, he muſt ſerve fourteen years; yet Love made all to be ſwallowed. Love to God and to his Word, will make you content with any thing; you will know how to want, and how to abound; how to go through Honour and Diſhonour, good Report, and evil Report: Love will break through all difficulties, and make you follow hard after God.

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

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

1. Seriouſly think of the danger of ſcandal: thou that doſt harden a ſinner, or grieve a Saint, 'twere better a Millſtone were hanged about thy Neck, and thou caſt into the depth of the Sea, Mat. 18. 6. Scandal does mightily Heighten Tranſgreſſion, and the puniſhment hereafter will be proportionable.

2. Be encouraged with this, That ſcandal is poſſible to be avoided. You may Live ſo, as to be Bleſſings in the places where you Live, and juſtly an Offence to none. I do not ſay, you may Live wholly free from ſin, but you may be kept from groſſe and p. 146ſcandalous ſins altogether. (o)(o)Sanctorum vitam inveniri poſſe dicimus ſine crimine; ſ… peccato autem qui ſe vivere exiſtimar, non id agit ut peccatum … habeat, ſed ut veniam non accipiat. Auguſtin.Samuel had carried himſelf ſo, that the Iſraelites could not charge him with any miſcarriage. I have walked before you from my Child hood unto this day; behold, here I am, bear witneſs againſt me before the Lord, and before his Anointed, Whoſe Ox have I taken? Whoſe Aſſe have I taken? Whom have I defrauded? Whom have I Oppreſſed? Or of whoſe hand have I received any Bribe to blind my Eyes therewith? 1 Sam. 12. 2, 3. So the Apoſtles, 1 Theſ. 2. 10. Ye are witneſſes, and God alſo, how Holily and Juſtly, and unbalmeably we behaved our ſelves among you that Believe: that is, You that were moſt Acquainted with us, and did moſt Obſerve us, could ſpye nothing ſcandalous or blame-worthy in us. He that writes the Life of Mr. Robert Bolton, tells us, that he walked ſo with God, that he could not be taxed with any groſſe or ſcandalous ſin from his Converſion to his Diſſolution, which was about thirty Years. Be encouraged by ſuch Examples, and the ſame Grace which wrought ſuch effects in them, can work the ſame in thee.

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

Thus have I at large Diſcourſed concerning the firſt thing which I propoſed. I have told you wherein the p. 147goodneſs of Conſcience lies, and how it may be attained.

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

1. All that good, whether Light or Grace, or Peace that is in the Conſcience, is wrought by the Spirit of God: As Gifts are from the Spirit, ſo is Grace moſt certainly from the ſame Spirit, and all that comfort which has any Reaſon or Foundation proceeds from this Comforter. Whatever means have been effectual to the bettering of the Heart and Conſcience, 'tis from the Spirit they have had their Efficacy. Whatever then we diſcern in our ſelves that is truly good, we muſt eye the Spirit as the Efficient of it, and without his working it would never have been in us at all, 1 Cor. 12. 11. But all theſe worketh that one and the ſelfſame Spirit, dividing unto every Man ſeverally as he will.

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

p. 1483. Conſcien…e though never ſo good muſt arrogate nothing to it ſelf, but all praiſe is due unto the Lord. For it is he that makes the difference between the beſt and the worſt Conſcience, and the beſt would be the worſt if he did not make a difference. A good Conſcience is ſaid to bear witneſs in the Holy Ghoſt, Rom. 9. 1. And as it bears witneſs in the Holy Ghoſt, ſo it move to Duty, checks from Sin, encourages upon Welldoing; and all this it does in the Holy Ghoſt, by his illumination and aſſiſtance.

4. 'Tis true that the Spirit of God does make uſe of Conſcience very much in his dealing with us. He deals with us as thoſe which have ſuch a power as Conſcience, and that are in a capacity of reviewing our ſelves; and applying what is ſpoken either by way of Terrour or by way of Conſolation; and if the Spirit aid us, we ſhall review and apply to ſome purpoſe.

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

1. The Spirit of God is the Principal Agent; the good Conſcience Acts under him. As in the work of Converſion the Act of the Miniſter, and the Act of the Spirit are vaſtly different. The Miniſter is a worker together with God, that is, he is honoured ſo far, as to be employed as an inſtrument to good; but what's his Words or Arguments to raiſe the dead in treſpaſſes and ſins? 'tis the Spirit that cauſes Life to enter into the dead dry bones. He that plants is nothing, and he that waters is nothing; ſo truly unleſs the Spirit did ſecond Conſcience, its acting would be inſignificant, it would be little or not p. 149at all heeded: nay, it ſelf would become dull and heedleſs.

2. The Spirits motions do differ from the impulſes of Conſcience. Where the Spirit of the Lord does move more immediately, his motions are with greater power and with greater Liberty. The ungodly themſelves are not altogether ſtrangers unto the Power of the Spirit. How doth it check them, and reſtrain them; and dam up the ſtream of Corruption for a ſeaſon, as long as 'tis put forth! but chiefly this power is apparent in them that are effectually called. The Spirit impelling them to come to God, does bring them quite home; his impulſe ſhall fetch them out of the fartheſt Country, and bring them to their Fathers houſe. Where the Spirit of the Lord is, there is power; and where the Spirit of the Lord is, there is Liberty, 2 Cor. 3. 17. The Spirit not only moves us to obey, but alſo enlarges our hearts that we may run the way of the Lords commandments.

3. The Spirits Convictions differ from the Accuſations of Conſcience, as the Cauſe and Effect, as the Antecedent and the Conſequent. The Spirit firſt ſets ſin in order before our eyes, and then Conſcience does accuſe and reproach us becauſe of it. And where the Spirit does by a more immediate operation, give a ſight of ſin, and bring it to remembrance; Oh how is the heart affected! What ſelf-abhorrency and abaſement! what Sorrow and Shame! what Knocking of the Breaſt, and Smiting upon the Thigh is there! Surely (ſayes Ephraim) after I was turned I repented, and after I was inſtructed I ſmote upon my Thigh; I was aſhamed, yea, even confounded, becauſe I did bear the reproach of my Youth, Jer. 31. 19. Now 'twas the p. 150Spirit that did thus inſtruct and turn him. Thus Ezek 36. 27. I will put my Spirit within you. And it follows, ver. 31. Then ſhall ye remember your evil wayes, and your doings that were not good; and ſhall loath your ſelves in your own ſight, for your iniquities and for your abominations.