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

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

p. 2512. Remember ſome have been called at the eleventh p. 254hour of the day; nay, the Thief upon the Croſs but one moment before Night; who then can peremptorily ſay that the day of Grace is paſt, as long as Life remains? Let not preſuming ſinners make an ill uſe of this which has been ſaid; for they that put off Repentance becauſe of the laſting of the day of Grace, before they are aware, may drop into the Grave and Hell, and then they will Repent for ever, that they did not Repent ſooner; but their Repentance will be too late, and to no purpoſe.

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

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

Anſw. 1. Your dulneſs and unaffectedneſs may poſſibly proceed not ſo much from your Hearts, as from diſtemper and cloudineſs of your Heads: and if in all p. 255things elſe you find a kind of ſtupidneſs, and unconcernedneſs even about your worldly matters alſo: you muſt not from diſtemper of Body conclude the judicial hardning of your Hearts.

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

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

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

p. 254Anſw. 1. Is this a ſmall matter, that God has made you ſenſible of your natural inability? how many do miſtake, and think they have a power to help themſelves, and this hinders them from ſeriouſly applying themſelves unto Him that alone is able to ſave. You ſee, and ſay, you have no might, 'tis well, a promiſe belongs to you, Iſa. 40. 29. He giveth Power to the faint, and to them that have no might, he increaſeth ſtrength, i. e. To them that ſee they have no might, for all have really none.

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

3. You ſay, you are not able to come to Chriſt; but are you willing to come to him? Yes, pray who has made you able to be thus willing, but onelyonly that God who works to will of his own good Pleaſure? If you are willing to come, you are able to come; for your coming lies in being willing. If you are willing to have the Son, you have him, and Life by him, (*)(*)Non pedibus ſed affectu, non migrando ſed amando venitur ad Christum. Auguſtin.for 'tis with your Wills that you receive him, and ſo have Power to become the Children of God. The Apoſtle p. 257tells us; That with the Heart man believes unto Righteouſneſs, Rom. 10. 10. By the Heart, in Scripture, is commonly meant the Will; ſo that if the Will conſents to have Chriſt, as Wiſdom, Righteouſneſs, Sanctification, and Redemption: Here is indeed that Faith which is Juſtifying and Saving. Chriſt having taken the Will, has taken the main Fort, that by Nature ſtands out againſt him, and Commands the whole Soul.

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

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

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

p. 2583. Promiſes are made to Back-ſliders, if they return, of Mercy and Healing, Jer. 3. 12. Go and Proclaim theſe words towards the North, and ſay, Return, thou back-ſliding Iſrael, ſaith the Lord, and I will not cauſe mine Anger to fall upon you, for I am Merciful, ſaith the Lord, and I will not keep Anger for ever. And v. 22. again he ſays, Return ye backſliding Children, and I will heal your back-ſlidings. O you poor ſinners, that are troubled for your backſlidings, catch hold of theſe words, as Benhadad's Servants did of the words of the King of Iſrael, and ſay, Behold, we come unto thee, for thou art the Lord our God.

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

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

2. A fear of Hell never, that we read of, carried Reprobates very far, or ſurely not ſo far as to make them willing to caſt away every ſin, and to accept of p. 259whole Chriſt, and to give up themſelves, Bodies, Souls, Health, Strength, Time, all to him, as appears in Felix, Agrippa, Herod, and others.

3. If you deſire Cleanſing and Sanctification, 'tis a ſign that ſin it ſelf is a burthen to you, as well as the Puniſhment of it feared by you: If this might be otherwiſe avoided, could you be contented to be ſlaves to ſin ſtill?

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

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

6. If there be a will to be Sanctified throughout, and to be turned with your whole Heart unto God; this is not the product of ſlaviſh Fear of Hell, but is really the work of the Lords Spirit. 'Tis he that works both to will and to do of his good pleaſure, Phil 2. The moſt ſtartling Truths, and aſtoniſhing conſiderations would never be able of themſelves to make you willing to divorce your Luſts, and to accept of Chriſt upon p. 260Goſpel-terms If therefore you are brought unto this, that you prize the Lord Jeſus at ſo high a rate, as to conſent to part with every ſin for his ſake, and to follow the Lamb in what way ſoever it ſhall pleaſe him to lead you; you may warrantably conclude, That the Spirit has been at Work in you, and having begun a good work in you, he will compleat it. And you may confidently ſay, with David, Pſal. 138. 8. The Lord will perfect that which concerneth me; thy Mercy, O Lord, endureth for ever, forſake not the work of thine own hands.

ƲSE IV. Of Exhortation. Let it be the care of you all to have a good Conſcience. The Apoſtle Paul in the Text is ſet forth as a good Example for all to follow, as a very fair Copy for all to write after. It is Counſel ordinarily given to Tradeſmen, Keep your Shops, and your Shops will keep you. So I may ſay, Look well to your Conſciences, and your Conſciences will look well to you. If there be an Heaven upon Earth, 'tis a good Conſcience; if there be an Hell upon Earth, 'tis a bad Conſcience. I ſhall ſecond my Exhortation with theſe following Arguments:

1. He that has a good Conſcience can look upward to God with Confidence, 1 John 3. 21, 22. Beloved, if our Heart condemn us not, then have we confidence towards God, and whatſoever we ask we receive of him, becauſe we keep his Commandments, and do thoſe things that are pleaſing in his ſight. With what boldneſs may ſuch come to the Throne of Grace! For God is their Friend, nay, their Father, and how infinitely does he ſurpaſs all other Parents in Wiſdom, Affection, Tenderneſs, Sufficiency! and therefore expectation p. 261may be raiſed to a great height of receiving much from him.

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

2. He that has a good Conſcience can look inward with Satisfastion. The diſſatisfaction of a bad Conſcience is great, and moſt Afflicting; when a Man retires to himſelf, and is tortured by himſelf, and his ſelf-reflecting thoughts prove as ſo many ſtings to pierce and pain him; what a caſe is that Man in? Theſe kind of Tribulations find a Man out, and there is no flying from them, as Auguſtine (x)(x)Inter omnes tribulationes animae humanae nulla eſt major quàm conſcientia delictorum, nam ſi ibi vulnus non ſit, ſanumque ſit …us hominis quod conſcientia vocatur, ubicunque alibi paſſus fuerit tribulationes, illuc confugiet, & ibi inveniet Deum. Si autem ibi requies non ſit propter abundantiam iniquitatis, quid facturus eſt homo? quo confugiet? fugiet ab agro ad civitatem, à publico ad domum, à domo ad cubiculum, & ſequitur tribulatio. A cubiculo jam quo fugiat non habet niſi interius ad cubile ſuum. Porrò ſi ibi tumultus, ſi fumus iniquitatis, ſi flamma ſceleris non illuc potest confugere: pellitur enim inde, & cùm inde pellitur à ſeipſo pellitur, & ecce hoſtem ſuum invenit, quo confugeret. Seipſum quo fugiturus est? Quocunque ſuger it; ſe, talem trahit poſt ſe & quocunque talem traxerit ſe, cruciat ſe. A ſeipſo ſunt tribulationes quae, inveniunt hominem nimis; acerbiores enim non ſunt; at tanto ſunt acerbiores quanto ſunt interiores. Auguſtin. Enarrat, in Pſal. 45. Tom. 8. pag. mihi 419.Ps 45Obſerves, and p. 226more inward they are, they are the more bitter.

But now he whoſe Conſcience is good, as Solomon ſpeaks, is ſatisfied from himſelf. (*)(*)Fragilibus innititur qui adventio laeſus eſt; exibit gaudium quod intravit: at illud ex ſe ortum, fidele, firmumque est; caſcit & ad extremum …ſque proſequitur. Seneca, Epiſt. 98.He has Meat to eat which the World knows not of; his ſincere endeavour to do the will of God ſatisfies him better than the choiceſt Fare and Delicates. Luther, whoſe Conſcience was clear, who Preached Chriſt purely, and Loved Chriſt ſincerely, has one ſtrange Expreſſion, Miſer ſit qui poſſit, ego nonpoſſum. Let him be miſerable that can be miſerable, I for my part cannot be miſerable. His God and his Conſcience were ſuch a Feaſt, and Joy and Satisfaction to him, that he knew 'twas not in the Power of Earth or Hell to daunt or hurt him.

Oh, what unutterable contentation is there in the Heart, that upon reflection and ſearch, finds it ſelf the Temple of the Spirit, the Habitation where the Father and the Son do make their abode: That finds it ſelf Clothed with white Rayment, Chriſt's Righteouſneſs, Enriched with that Gold tried in the Fire, Rev. p. 2633. 18. made partaker of the Divine Nature, Adorned with the Image of God, filled with the Graces of the Spirit, and thereby ſees it fitting for the Inheritance of the Saints in Light.

3. He that has a good Conſcience can look downward, and ſee himſelf ſecured. Never any one with a good Conſcience went to the place of Torment, but onelyonly thoſe who refuſed to have a good Conſcience, or made ſhip-wrack of it. Though Hell be prepared for the Devil, yet he has not the Keys of that place, but they hang at Chriſt's Girdle, Rev. 1, 18. I am he that Liveth, and was dead, and behold I am alive for evermore, Amen, and have the Keys of Hell, and of Death. And certainly, ſince Chriſt has the Keys of Hell, no Believers, whoſe Conſciences are truly good, ſhall be flung in thither, for theſe are the Members of his Body; and the Head loves his Members too well, to ſuffer them to be thrown into Everlaſting fire.

A good Conſcience by the eye of Faith looks down, and takes Notice of the Damned in their Miſery, ſees them groaning under the fierceneſs of the Almighty's wrath, ſees them fed upon by the VVorm that dies not, and tormented in that flame which ſhall never be extinguiſhed, and bound faſt in thoſe Chains of Darkneſs, which ſhall never be unlooſed; and then rejoyces to ſee it ſelf ſafe under the wing of the Lord Jeſus; rejoyces in that Deliverance and Salvation from future wrath, whereof Chriſt is the Author.

4. He that has a good Conſcience can look upon his outward comforts and take comfort in them. What he has is not a Snare to him, but attended with a bleſſing; upon this ſcore the Pſalmiſt ſayes, a little that a Righteous man has is better than the Riches of many p. 264wicked, Pſal. 37. 16. A good Conſcience does in a great meaſure cure that vanity and vexation of Spirit that is in the Creature; for when theſe outward enjoyments are given with the Divine Bleſſing then as Solomon ſpeaks no ſorrow is added with them.

The upright man does taſte the love of God in the Food he eats, and though it be but a dinner of Herbs, yet this love makes it better than a ſtalled Ox with the Lords Curſe and Hatred. He feels the love of God in the Clothes he wears and though of coarſer cloth, yet they are better than the Purple, and fine Linnen and coſtly array of that rich man, that received all his good things in this preſent world, and after was turned into Hell poor and naked. All the gifts he receive are indeed bleſſings to one that's Righteous, for he has the Giver with them, and is brought ſtill nearer unto the Giver by them.

5. He that has a good Conſcience can look upon adverſity without dread. When the Apoſtle was preſſed out of meaſure even above ſtrength, yet a good Conſcience was his rejoycing, Bias the Philoſopher being asked what was difficult? anſwered foreign. (y)(y)Diogen. Laert. in vitâ Biantis, p. mihi. 60.To bear with fortitude a change in our condition for the worſe. Now a clear Conſcience will be very helpful unto ſuch Fortitude and Patience. Job is of a ſudden ſtript of his glory, rob'd of his vaſt eſtate, and though a Prince before, made poor to a Proverb, and yet Conſcience bears him up, and makes him able to ſay. The Lord p. 265has given, and the Lord has taken, bleſsed be the name of the Lord, Job. 1. 21. Sir Henry Wotton has a very good deſcription of an happy life, wherein he ſhews that a good Conſcience is the beſt armour, and the ſafeſt retreat whatever happens.

How happy is he born and Taught

That ſerveth not anothers will,

Whoſe armour is his honeſt Thought,

And ſimple Truth his utmoſt skill!

Whoſe paſſions not his maſters are,

Whoſe Soul is ſtill prepar'd for death

Untied unto the World by care

Of publick fame, or private breath.

Who envies none that chance does raiſe,

Nor Vice hath ever underſtood

How deepeſt wounds are given by praiſe

Nor rules of State but rules of Good.

Who hath his Life from rumors freed

Whoſe Conſcience is his ſtrong retreat,

Whoſe ſtate can neither flatt'rers feed

Nor ruine make oppreſſors great.

Who God doth late and early pray,

More of his Grace than Gifts to lend,

And entertains the harmleſs day

With a Religious book or Friend.

This man is freed from ſervile bands

Of hope to riſe or fear to fall,

p. 266Lord of himſelf though not of Lands,

And having nothing yet hath all.

A good Conſcience will tend very much to fix the Heart, ſo as that evil tidings ſhall not be ſo terrifying and diſmaying. Hark what the Pſalmiſt ſayes, Ʋnto the upright there ariſeth light in obſcurity, ſurely he ſhall not be moved for ever, he ſhall not be afraid (†)(†)Justum & tenacem propoſiti virum Si fractis illabatur orbis Impavidum ferient ruinae.of evil tidings, his heart is fixed truſting in the Lord, Pſal. 112. 467.

6. He that hath a good Conſcience can look upon all the baits of the Tempter and deſpiſe them. Satan is not able to compell and force us to ſin; neither has he power to determine the will of man to that which is evil; as the Lord has to determine it unto that which is good, for then ſin would principally lye at Satans door, as all the Glory of that good which is done by us, is to be aſcribed unto God. The Devil did not thruſt the forbidden fruit into Eve's Mouth, whether ſhe would or no; but only did cunningly and ſtrongly perſwade her to eat of it. In like manner he deals with us, he layes his baits (z)(z)Ʋnam eſſe omnium rem pulcherrimam, eoque pulchriorem ſi vacet populo, neque plauſum captans, ſe tantum ipſa delectet. Quinetiam mihi quidem laudabilior a videntur omnia, quae ſine venditatione & ſine populo teste fiunt, non quo fugiendus ſit (omnia enim bene facta in luce ſe collocari volunt) ſed tamen nullum the atrum virtuti conſcientiâ majus eſt. Cicero. Tuſcul. Quaestion. l. 3. pag. mihi, 146.before us, and endeavours our ruine by offering what does pleaſe us.

p. 267But a good Conſcience is deaf unto the Devil, and ſcorns his offers, for his offers are to the loſſe of the Righteous man. What are the riches of the World which Satan talks ſo much of, compared with the unſearchable Riches of Chriſt? what are the pleaſures of ſin, compared with peace of Conſcience? what are all Earthly advantages and preferments compared with Communion with God, and the Light of his Countenance?

A good Conſcience is firmly perſwaded that 'tis good for us to draw near to God, Pſal, 73. ult. to be near to Him is for our Honour, Intereſt, Safety, Delight and ſatisfaction, and hereupon the Believer rejects Satan with an Holy contempt and indignation; for he ſee… 'tis folly as well as wickedneſs to leave his Fathers Houſe where there is bread enough and to ſpare, and to go feed upon busks in the farr Country.

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

There is profit, pleaſure and honor in a Believers departing, no wonder if he deſires to depart. There is profit in it, to dye is gain ſays the Apoſtle, he gains more grace in the inſtant of his diſſolution, than he got all his dayes before; for upon death his Spirit is made perfect in Holineſs. There is pleaſure in death, for ſometimes 'tis ſweetned with raviſhing tranſports of p. 268Spirit, and it is the Porter to open the gate into full and Everlaſting joyes, having put an end both to ſin and ſorrow. Finally, there is honour in Death, for the Believer having fought a good Fight, and finiſhed his courſe, and kept the Faith, he goes to receive the Crown of Righteouſneſs.

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

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

p. 269Cyprian (b)(b)Exultabunt Sancti in gloriâ, videbunt Deum & gaudebunt. Ibi non guſtabunt quam ſuavis ſit Dominus ſed implebuntur & ſatiabuntur dulcdinemirificâ; nihil eis deerit, nihil oberit, omne deſiderium eorum Chriſtus praeens implebit. Non ſeneſcent, non▪ abeſcent, non putreſcent: ampliùs perpetua ſanitas foelix Eternitas be atitudnis illius ſufficientiam confirmabunt. Non erit concupiſcentia in membris, non ultra exurget rebellio carnis, ſed totus hominis ſtatus pudicus & pacificus, ſana ex integro Natura ſine omni maculâ & rugâ deinceps permanebit. Erit denique Deus omnia in omnibus, & illius praeſentia omne animae & corporis implebit appetitus. Cyprian. Serm. de Christ. Aſcenſ.does excellently ſet forth this full and Everlaſting happineſs of the Saints in Heaven. They (ſays he) ſhall ſee God and Rejoyce and be Delighted, they ſhall Enjoy that Glory, and be ſwallowed up in that Joy for Ever-more. There they ſhall not only taſte how ſweet the Lord is, but ſhall be filled and ſatisfied with his wonderful ſweetneſs, nothing ſhall be wanting, nothing ſhall be hurtful, Chriſt being preſent will ſatiate all their longing. They ſhall not grow old, or weak, or dye any more: There will not be Concupiſence in the Members, nor Rebellion in the Fleſh againſt the Spirit, but Mans Nature will be fully reſtored, and Sanctified and Healed, and ſo will remain without any ſpot or wrinkle Everlaſtingly. Finally, God will be all in all, and his immediate and glorious preſence will ſo abundantly fill the Saints, that they ſhall not be able to deſire more.

You ſee now in ſeveral reſpects how deſirable 'tis to have good Conſcience, whereſoever ſuch a Conſcience looks, upwards, downwards, inwards, forwards, ſtill there is peace and Conſolation. Oh look p. 270into your Conſciences, and ſee what they are, whether good or bad; and oh that all bad Conſciences may be utterly reſtleſs till they are made good ones.

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

1. Be very thankfull for this unſpeakable Gift of a good Conſcience. The largeſt Empire in the VVorld, a Crown of pure Gold upon the Head, is nothing near ſo great a Bleſſing as a pure and peaceable Conſcience. I may uſe the Angels Salutation to the Virgin Mary, unto every Saint that has ſuch a Conſcience. Hail, thou that art highly Favoured! The Lord is with thee, Bleſſed art thou among the Sons of Men. 'Tis a Mercy, and a great one, to have a good Name, to be in good Health, to have good Eyes, and other Senſes perfect; to have good Natural Parts, to have a competency of the good things of this Life, to Live in good and Peaceable Days; but to have a good Conſcience, is better than any of theſe, nay, than all theſe put together. To excite you unto Thankfulneſs for a good Conſcience, think of three ſorts of Perſons: Of the Secure, of the Troubled, of the Damned.

1. Think of the ſecure, what woful work are they employed about, they ſin boldly, and dare to be damned for that love which they bear to their Fleſhly and Worldly Luſts: How? ſay they, muſt we part with theſe, if we will go to Heaven! Nay, we will keep them, though we go to Hell along with them. Theſe ſecure ſinners are like one that lies down in the midſt of p. 271the Sea, or as he that ſleeps upon the top of a Maſt: They are like unto Solomon's Drunkard, they ſtrike themſelves, but ſay, they are not ſick; they beat themſelves, but for the preſent feel it not, Prov. 23. 34, 35. And who is it that makes you to differ from the moſt Profane and ſtupid ſinner upon the Face of the Earth? Admire and Magnifie that diſtinguiſhing Grace and Love which has granted you a well-grounded Peace, when ſo many Thouſands onelyonly cry Peace to themſelves, but are every moment in danger of Wrath and Hell, and everlaſting Trouble.

2. Think of the troubled in Spirit, to make you the more thankful for a good Conſcience. While your Souls are at eaſe in the Arms and Embraces of the Lord Jeſus; how many complain of broken Bones! How many do make their Beds to ſwim, and water their Couches with their Tears! How many cry out, that Terrors are turned upon them, and purſue their Souls as the wind, and that when they call unto the Lord, he is ſo far from regarding, that with his ſtrong hand he does oppoſe himſelf againſt them, Job 30. 15. 20, 21. Meditate well upon the torture of a wounded Spirit, and then let all that is within you bleſs the Lord for Healing you.

3. Think of the Damned, whoſe Conſciences are in a perpetual Rage, who are Racked with Deſpair, and whoſe Torment ſhall never end. They are Fetter'd in the ſame Chains of Darkneſs with the Apoſtate Angels, and theſe Chains are Everlaſting. Ah, now their Wounds are incurable, becauſe their Phyſitian all their days was ſlighted, and their Wounds were made light of, and no Healing is to be at all expected. And you that are Saints, if Rich Grace had not taken p. 272hold of you, would have been of the number of theſe miſerable Souls; if you had been dealt with according to your deſervings, you would have been weeping and wailing in outer Darkneſs that are now rejoycing in Hope of the Glory of God, ſurely ſuch differencing Kindneſs calls aloud for Praiſe.

2. You that have a good Conſcience be Compaſſionate to them whoſe Conſciences are evil: They need your Pity, becauſe they have none to themſelves, and your pity may not be altogether unprofitable to them. Reprove them for their evil ways with mildneſs and wiſdom, and faithfulneſs; hate them not ſo much, as to ſuffer ſin to lie upon them, Lev. 19. 17. Cain indeed did ſay, Am I my Brothers Keeper? But be you of a contrary Spirit; if you ſee your Brother go in the Road to Hell, warn him, and by warning endeavour to ſtop him. If your Neighbours Houſe were on Fire at Midnight, and he himſelf faſt aſleep, oh, what pains would you take! How would you pull him out of his Bed, how loud would you cry, Fire, Fire, to wake him! Alas, the ſinner with a ſecure Conſcience is in a far worſe caſe; he is faſt aſleep upon the brink of the burning Lake; and have you nothing to ſay to him? Oh, that you would put on Bowels, and ſpeak for Souls, and prevent their being loſt for ever.

And becauſe your ſpeaking of it ſelf muſt needs be ineffectual, cry vehemently unto the Lord to Second you, and ſpeak with Mighty Power, Awake, awake, you that ſleep, and ariſe from the dead and live for ever. And let your Reproofs and Prayers be followed with ſuch an Holy, Harmleſs, Heavenly, Self-denying Converſation, as may tend unto their Conviction. If the Profane, if the Perſecuters, if Carnal Profeſſors had but a good Conſcience, it would be better for the p. 273Nation, better for the Church, better for particular Believers; and ah, how good would it be for themſelves!

3. Be very ſenſible that a good Conſcience is matter of the Devils Envy, therefore it concerns you to be Vigilant, for he will endeavour to wound it. Satan could behold the Rich Man in brave Apparel, and his Table ſumptuouſly Furniſhed, and tumbling in wealth and Pleaſures, and yet he did not Envy him; he knew that theſe things could not make him Happy, and would be ſo far from hindring, that they would rather further his eternal Miſery. But to ſee any with a good Conſcience, vexes and grieves the Devil; which as it ſhews that there is a great Excellency in ſuch a Conſcience above all Earthly good things, ſo it ſhould make you ſtand upon your Guard againſt this Adverſary.

You muſt know, that although Grace cannot be totally loſt, yet a good Conſcience may be both Defiled and Diſturbed. David's ſin polluted him, therefore he prays to be waſhed throughly from his Iniquity, and to have his Heart cleanſed. His ſin alſo broke his Peace, therefore he Prays for the Light of God's Countenance, that the Bones which were broken might Rejoyce, Pſal. 51. If you do not watch and pray, that you may not enter into Temptation, if you are not ſtrong in the Lord, and in the Power of his Might; if you do not put on the whole Armour of God, that you may be able to ſtand againſt the wiles of the Devil, up-upon a ſudden he may take Advantage, and draw you to ſome, perhaps, groſſer ſins; and this may make you to go in the bitterneſs of your Souls mourning to your Graves. If it had not been for his abominable fall, David's latter part of his Life might have been p. 274ſweeter; and, for ought I know, his Crown in Heaven brighter.

4. Be ſure with all keeping to keep the good Conſcience. (b)(b)Curandum eſt nobis atque hoc in omni vitâ ſuâ quemque à rectâ conſcintia tranſverſum unguem non oportere diſcedere, Cicer. ad Atticum l. 13. Epiſt. 20.Let not the Apple of the Eye, let not Life it ſelf be preſerved with greater care. Skin for skin, and all that a Man has will he give for his Life. And truly, skin for skin, and all that we have, we ſhould give, rather than make ſhipwrack of a good Conſcience. Oh, never Repent of your Uprightneſs, hold faſt your Integrity, whatever comes on't.

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

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

1. Vigorouſly maintain the Combat againſt Corruption: OnelyOnly ſin can harm the Conſcience, and therefore ſtrive againſt it. Abſtain from Fleſhly Luſts, for theſe War againſt your Souls, 1 Pet. 2. 11. Have a p. 275ſpecial Eye to in dwelling ſin, for that's a worſe Enemy by far than Satan; ſet upon the work of Mortification in good earneſt, hide the Word in your hearts, that it may Antidote you againſt ſin: Derive Vertue from Chriſt Crucified, to Crucifie the Fleſh with the Affections and Luſts of it, and call in the aid of the Spirit againſt the deeds of the Body. Conſcience will be kept in greater purity and Peace, the weaker ſin is, and the more it is an underling.

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

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

p. 2764. Pray much to be upheld. Commit the keeping of your Souls unto God in well doing, for he is Faithful: Beg that he would never leave you, nor forſake you, but keep you by his Mighty Power unto Salvation. It is not in vain to ſeek unto him, for he is of Power to eſtabliſh you, Rom. 16. 25. He is able to keep you from falling, and to preſent you faultleſs before the Preſence of his Glory with exceeding Joy, Jude 24.

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

5. You that have a good Conſcience be not Acted onelyonly by Conſcience; but let Love (d) conſtrain you alſo to Obedience. 'Tis ſaid of Titus, That he accepted the Exhortation, but was more forward of his own accord, 2 Cor. 8. 17. Heed your Conſciences telling you of your Duty, but let your hearts be forward p. 277(b) Qui legem dat amantib…s, Major lex a mor eſt ſibi. Boetius.of their own accord to perform your Duty. The high mettal'd courſer does not ſtand in need of whip or ſpur, looſen the reins, he will run ſwiftly becauſe he does delight in running. Oh let your hearts be enlarged by love to the Lord, and delight in your duty, and then you will run the wayes of his Commands, and ſo running you will at length obtain the prize. Thus have I handled at large the ſecond Doctrine. To have a good Conſcience ſhould be every ones greateſt care. This is the point I principally intended to proſecute. I ſhall be very brief in thoſe which do remain.

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

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

p. 278In the firſt place I am to prove, that we are alwaies before God.

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

Three things are here to be remarked.

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

2. God is ſo every where preſent, as that we are continually under his Power: the Pſalmiſt tell us, that his Kingdom ruleth over all, Pſal. 103. 19. His Eyes run too and fro to ſhew himſelf ſtrong on the behalf of them whoſe hearts are perfect with him. And he is … mighty to beat down and to deſtroy his Enemies, he can make deſtruction to come upon them like a p. 279Whirlewind, and though they may promiſe themſelves ſafety, yet they can in no wiſe ſecure themſelves againſt his Almighty hand.

3. God is every way preſent by his very Eſſence: oh the incomprehenſible immenſity of his being! He is not far, ſays the Apoſtle, from every one of us, Act. 17. that is, he is really neer us, for in him we live, & move, and have our being. (e)(e)Nos gentes nationeſque distinguimus; Deo una domus eſt mundus hic totus. Reges tantum regni ſui per officia miniſtrorum univerſa novére: Deo indiciis opus non eſt, non ſolum in oculis ejus ſed & in ſinu vivimus. Cuncta deo plena ſunt. Minutius Foelix p. mihi. 80.You muſt not imagine that the Eſſence of God is divided, ſo as to be part in Earth and part in Heaven; but after an unconceivable manner, 'tis whole in it ſelf, whole in all things, whole in every thing, 'tis whole within all, whole without all, 'tis not mingled or defiled with any thing, 'tis no where included, no where excluded, nothing does or can contain it, and yet by it all things are contained: ſurely then this God does compaſſe our paths wherever we go, and is acquainted with all our wayes, Pſal. 139. 3.

In the ſecond place I am to ſhew you, how we are to look upon God when we ſet our ſelves before him.

1. We are to look upon God as our Maker. 'Twas a complaint made by Elihu, Job 35. 10. None ſaith, where is God my Maker? He is the former of our bodies, and the Father of our Spirits. foreign we are his off spring, and we ſhould be often enquiring p. 280to what end he made us, which was that we might yeild fear, and ſervice, and love, and praiſe, to him that gave us our beings; and if we thwart the end of our Creation, and ſerve our luſts and Satan, who are our Makers Enemies, he may repent of making us, as he did concerning the old World, and then deſtruction will follow.

2. We are to look upon God as our Owner. We are not our own; who can lay claim to us? Satan by right cannot, all that dominion that he has over us, is by uſurpation, and our being ſo fooliſh and wicked as to ſubject our ſelves voluntarily to him. But the Lord is by right our owner: to him we are debtors, and owe all that we have and are. We are not juſt unleſſe we yeild our ſelves to him.

3. We are to look upon God as our Ruler. 'Twas a very prophane brag of thoſe, Pſal. 12. 4. Who is Lord over us? God ought to be acknowledged as our Lord; and if he be not obeyed as ſuch, he will ſhew himſelf a Lord by breaking us if we will not bow before him. We ſhould often be asking our ſelves, whoſe ſervants we are? if ſins, if Satans, we ſhould propound another queſtion, What wages theſe are likely to give us? and ſhould we toyl and work hard to make our ſelves miſerable, and bring our ſelves to Death and Hell?

OnelyOnly the Lord has a right to rule us. We ſhould ſtill be enquiring what his will is; and ſince he is the ſupream Soveraign of Heaven and Earth, and is ſo Holy, Righteous, Gracious, his will ſhould never be thwarted by ours; but we ſhould endeavour to do it on Earth as 'tis done by thoſe in Heaven. There is p. 281abundant ſweetneſs at preſent in being not wedded to our own wills, in obeying the Lords will, beſides the future infinite recompence of reward, He that doth the will of God abideth for ever, 1 John. 2. 17.

4. When we ſet our ſelves before God, we are to look upon him, as our preſerver. 'Tis of his Mercy that the Children of men are not conſumed, their provocations are many but he being full of Compaſſion ſpares them. Our ſins have been crying out againſt us all our dayes, and Satan would fain have deſtroyed and devoured us long ago, but God is Rich in Goodneſs and forbearance, Rom. 2. 4. The Ox knows his owner, and the Aſſe his Maſter crib, and ſhall we never conſider to whom we are beholding? he is the God of our lives, and the Father of every Mercy which we receive; 'tis both our duty and intereſt to walk worthy of, and ſuitable unto his Care and Kindneſs, eſpecially if we are Believers: for then he is not only the Father of our Mercies, but our Father likewiſe, (f)(f)Falſa theologia eſt, Deum iratum eſſe agnoſcentibus peccata ſua: talis enim Deus nec in coelo nec uſquam est, ſed eſt idolum perverſi cordis quia verus Deus dicit, Nolo mortem peccatoris. Luther. Tom. 4. 383. a.and being always under our Fathers eye, we ſhould follow him as dear Children, Eph. 5. 1.

5. We are to look upon God, as Him who alone can make us happy. Sin cannot do it, for it has a quite contrary effect, how many millions has it undone and made miſerable for ever, and daily 'tis undoing more. The World cannot make us happy, for if the world had had power to do this, Solomon being exalted to the p. 282top of worldly greatneſs, and having ſo much of wealth and Earthly pleaſures that he could not deſire more; would not in the midſt of all have cryed out, all is vanity and vexation of Spirit, and there is no profit under the Sun, Eccle. 2. 11.

The Lord can ſatisfie the Soul of man though other things cannot. He can ſupply all our needs according to his Riches in Glory by Chriſt Jeſus, Phil. 4. 19. he can do more then our Souls can deſire or conceive, nay exceeding abundantly above all that we either ask or think. Let us be perſwaded that if ever we are happy God muſt make us ſo, and that he makes us happy no other way but by giving himſelf, and Communicating his Grace to us in his Son, and this will cauſe us to cleave unto him.

6. We are to look upon God as one that is very jealous of us, leſt, we go a whoring after other Lovers, we are really idolaters if we love other things more than God, and Idolatry is Spiritual Adultery; and if Jealouſie be the rage of man, how much more is the Lords jealouſie to be feared? we ſhould call that Wife impudent with a witneſs, that ſhould commit lewdneſs before her Husbands face. Spiritual whoredom is never committed, but God looks on. Oh how daring are the Children of men! Think of Gods jealouſie when your hearts are about to depart from him, and to be taken ſo exceedingly with the things of the world. Hark to the Apoſtle, 1 Cor. 10. 22. Do we provoke the Lord to jealouſie, are we ſtronger than He?

7. VVhen we ſet our ſelves before God, we are to look upon him as our Judge, and he will judge without reſpect of Perſons. He is an all-obſerving witneſs at p. 283preſent, who is to be a Judg hereafter. He will bring every perſon and every work into Judgment, with every ſecret thing whether it be good or whether it be evil. Eccleſ. 12. ult. If this were ſeriouſly thought of 'twould make us fear him and keep his Commandements. Let us ſet our ſelves as before our Judge continually, then we ſhall be diligent that we may be found of him in peace without ſpot and blameleſs.

In the third place I am to tell you what 'tis to ſet our ſelves before God.

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

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

p. 2842. Then we ſet our ſelves before God, when we hear what he ſpeaks. Our Lord tells us, He that is of God, heareth Gods words, John 8. 47. he has an Ear to hear what the Spirit ſaith unto the Churches. And that Man after Gods own heart profeſſes, Pſal. 119. 161. My Heart ſtandeth in awe of thy Word. The Lord has a ſpecial regard unto them that tremble at his Word, who ſeriouſly enquire what his Will and Commands are, and dare not to tranſgreſs them: but certainly they do contemn both the Lord and his Preſence, who, like thoſe, Pſal. 50. 17. Do hate Inſtruction, and caſt his Words behind them.

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

4. Then we ſet our ſelves before God, when we take Notice what he does. David cemplains of, and threatens p. 285the ungodly, Pſal. 28. 4. Becauſe they regard not the Work of the Lord, nor the Operation of his Hand, he ſhall deſtroy them, and not build them up.

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

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

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

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

6. Then we ſet our ſelves before God, when we deſire p. 286Fellowſhip with him. This fellowſhip is a Riddle to the VVorld, but the Saints find it a moſt real happineſs. VVe are to ſet our ſelves before the Lord, as weak, and indigent, and miſerable; and to implore the happineſs of his favour in his dear Son, and that he would communicate his Grace for the ſtrengthning of us with ſtrength in our Souls, and the ſupply of all our wants. VVho can indeed look upon God, and not deſire to taſte and ſee how Gracious he is? David followed hard after him, and crys out, My Soul thirſteth for God, for the Living God; when ſhall I come and appear before God? Pſal. 42. 2.

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

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

1. Not to ſet our ſelves before God, is exceedingly to Affront him: If we were in the Preſence of an Earthly King, and ſhould take no more Notice of him, p. 287or not ſo much Notice of him as of another Man, ſurely he would ill reſent it. God is the King of Glory, and if his Preſence is not regarded, we make no more of him than if he were an Idol, which has Eyes, but ſees not; Ears, but hears not; and in whoſe power 'tis not to do either good or evil.

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

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

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

p. 288ƲSE 1. Of Reproof.

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

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

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

p. 289The Proteſtant alſo is concerned; for he alſo places his Confidence in the Creature, when he looks upon his Wealth as his ſtrong City, and his dependance is upon things viſible, and not as it ought to be, alone upon the inviſible God.

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

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

2. This will make you to reſiſt Satan, and to contemn the things of the World, which he Offers to you. God is ready to give you Power againſt the Tempter, and all that he Offers is nothing leſs than nothing and p. 290Vanity, compared with the All-ſufficient God. David, when his Eye was cleared, and he ſaw God, no longer Admired the Proſperity of the wicked, but ſaid, Whom have I in Heaven but thee? and there is none on Earth that I deſire beſides thee, Pſal. 73. 25.

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

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

5. This will make you Fearleſs of Men, nay, undaunted in the hour of your Diſſolution: VVhen you are in the Valley of the ſhadow of Death, you will fear no evil as long as you ſee that God is with you; and Death will be ſo far from ſeparating you from his Preſence, or from his Love, that 'twill ſend you nearer to him than ever, and admit you to a fuller enjoyment p. 291of him, than can be vouchſafed to any under the Sun. Thus of that third Doctrine, A good Conſcience makes men to ſet themſelves before God continually.

Doct. 4. The Fourth Doctrine is this,

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

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

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

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

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

p. 292There is no action but Conſcience will be wounded with it, if it be a work of darkneſs, and Conſcience may reap ſatisfaction from it, if it be a work of Righteouſneſs.

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

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

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

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

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

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

The nature of this is not to be miſtaken, 'tis not a liberty to make proviſion for the Fleſh, nor to walk after p. 293the courſe of the World, nor to miſpend your precious time, nor to omit, or do the work of the Lord negligently. They that take ſuch a liberty take that which God never gave them, and by this liberty they become ſlaves and vaſſals to the Devil who employes and leads them captive at his pleaſure.

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

Chriſtian liberty is an holy thing. A good Conſcience therefore is the more watchful, leſt we go beyond the bounds of Chriſtian liberty, and venture upon what is unlawful, or uſe lawful things unlawfully; for ſo 'tis poſſible, nay uſual, licitis perire even in theſe things to periſh. To Eat, to Drink, to Buy to Sell, to Plant, to Build, to Marry and to be given in Marriage, were none of them in themſelves unlawful, yet when the old world, and Sodom were thus employed, and theſe things were only minded, and ſpiritual things neglected, a Flood came and ſwept away the one; and Fire and Brimſtone did deſtroy the other, Luk. 17. 26, 27, 28, 29.

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

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

p. 294Our Obedience alſo muſt flow from love, 2 Cor. 5. 14, 15. The love of Chriſt conſtraineth us to love, not unto our ſelves but unto him that died for us. Love is the firſt and great Command, and that which makes us to yeild obedience to all the reſt.

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

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

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

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

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

p. 295The Goſpel has precepts alſo as well as the Law, which a good Conſcience knowes are to be obeyed. And if we will indeed obey the Goſpel, we muſt believe on Jeſus, we muſt repent from dead works, we muſt live by Faith, we muſt give all diligence to make our Calling and Election ſure, we muſt love our Brethren as love is a new command, and enjoyned upon a new motive, namely the great love of Chriſt. We muſt engage in all the Ordinances and Inſtitutions of our Lord Jeſus; finally, we muſt hold faſt our profeſſion without wavering whatever troubles upon that ſcore do overtake us.

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

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

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

7. A good Conſcience looks to the End of our obedience, and that the deſign of our actions be as it ought. And our end ſhould be not onelyonly the obtaining of a reward, p. 296but the Glory of God, John 15. 8. Herein is my Father glorified, that ye bring forth much Fruit, ſo ſhall ye be my Diſciples, we ſhould aim alſo at the credit and adorning of the Goſpel, and the good of men. Good living is for the benefit of others in more regards than one. Men are benefited by our good works of Juſtice and Mercy, and ſuch like, and our doing of theſe works may help to convince them that there is an excellency and efficacy in the Goſpel, which brings forth Fruits that be ſo excellent. You ſee how a good Conſcience is concerned in the Converſation.

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

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

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

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

p. 297(f)(f)Non venitur ad bonam conſcientiam niſi per cordis custodiam; Cor ad vitam ſe vertit aut ad mortem; velle peccare malum, peccare pejus, in peccato perſever are peſſimum; nolle poenitere, mortale. Bernard. de Interior. dom. cap. 24.Conſcience will not be put off with words, that are good or with a bended knee, or a lifted up Eye, or a ſigh now and then, but looks that Holy deſires be ſtrong and ſtirring, that Faith be acted upon the promiſes of God, who is ſo ready to be found of them that ſeek him with their whole Heart. Deut. 4. 29.

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

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

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

p. 298And as the Calling muſt be Lawful, ſo it muſt be Lawfully managed. A good Conſcience will take care that there be not an over eagerneſs after wealth, which is of a periſhing Nature; for the time is ſhort, and therefore they that Buy, muſt be as though they poſſeſſed not; and they that uſe this World, as not abuſing of it, for the Faſhion of this World paſſeth away, 1 Cor. 7. 29, 30, 31.

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

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

p. 2993. A good Conſcience has an Influence upon our Words and Diſcourſes: for a great part of Pure and Ʋndefiled Religion does lie in brideling of the Tongue, James 1. 26. Our Communication ſhould be ſuch as may adminiſter Grace unto the Hearers.

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

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

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

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

That which makes other things of leſs value, namely, the ſhortneſs of their continuance, makes Time of greater value: 'Tis the more to be prized, becauſe 'twill ſo quickly be at an end. A good Conſcience will make us paſs the time of our Sojourning here in fear, 1 Pet. 1. 17. It will not allow any time to ſin (though indeed p. 300ſin will be apt to ſteal time away.) It will not allow the VVorld to ingroſſe all our time, but 'twill be Liberal of time, that the Soul and Eternity may be provided for.

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

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

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

I might alſo add, that a good Conſcience will take Notice of our garb; and if you will but hearken to it, it will tell you plainly, That Men and Women Profeſſing Godlineſs, ſhould not go in ſuch kind of gay Attire, p. 301as the Rogues and Ranters, and Whores of the Town wear.

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

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

A good Conſcience will make the Husband, Loving, Careful, Tender of his Wives Perſon, and eſpecially of her Soul. A good Conſcience will make the Wife Affectionate, Faithful, to Reverence her Husband, and to be Subject to him in every thing. A good Conſcience will make Parents to bring up their Children in the Nurture and Admonition of the Lord; and 'twill make Children to Honour, and to Obey their Parents, and to be a ſupport, and a Comfort to them. A good Conſcience will make Maſters to give unto their Servants that which is Juſt and Equal, conſidering they have a Maſter in Heaven, with whom there is no reſpect of Perſons: and 'twill make Servants with good will to do Service as unto the Lord, and not unto Men; it will ſtop their mouths when about to Anſwer again, it will make them diligent, and to ſhew all good Fidelity, p. 302that they may adorn the Doctrine of God our Saviour in all things.

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

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

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

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

10. A good Conſcience will make you Ʋſeful in your Generations: 'twill make you Merciful to the p. 303Bodies of others, giving them what is needful, to your Power, and not barely ſaying, Depart in Peace, be ye Warmed and Filled, James 2. And not onelyonly Merciful to the Bodies, but eſpecially to the Souls of others: and how much good may you do to Souls by being Publick Spirited, much in Prayer for them, giving Counſel and Reproof to them, and being exemplary in all Holy converſation and godlineſs before their Eyes!

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

I come now to the Application.

p. 304ƲSE I. Of Information. If a good Conſcience has ſuch an Influence upon the Life and Converſation, then Learn, if the Converſation be bad, Conſcience muſt needs be bad alſo. If wickedneſs be Ordinarily practiſed in the Life, 'tis a ſign either that Conſcience is ſtupid, and takes little notice of what is done; or if it does obſerve, yet 'tis without power to reſtrain and hinder it.

2. Learn what an Happineſs 'tis to a Nation, to have much of a Good Conſcience among them. This will hinder Warres, and Fightings, and Confuſion: this will hinder Injuſtice, and Oppreſſion, and Uncleanneſs: This would cauſe Unity and Peace, turning our Swords into Plough-ſhares, and our Spears into Pruning-hooks, and prevent our hurting and deſtroying one another any more; Iſa. 11. 6, 7, 8, 9. Thoſe are Enemies to the common Good, who endeavour to debauch the Conſciences of men; for they go the ready way to fill the places where they live with all Impiety and Unrighteouſneſs.

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

1. Depart from Evil. There cannot poſſibly be a greater Evil than Sin; this is the procuring Cauſe of all other evils: there had never been any ſuch thing as Sickneſs, Pain, Death, Hell, if Sin had never been. Sin dos alienate from God, Col. 1. 21. 'Tis a moſt baſe Employment, we cannot be engaged in fouler and p. 305filthier work, than in working of Iniquity; and is there any good that comes of it? No, no, the works of Darkneſs are Unfruitfull. Rom. 6. 21. What fruit had ye then in thoſe works whereof ye are now aſhamed? All will repent of theſe evil works ſooner or later; the ſooner the better: for to repent in Hell will be too late.

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

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

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

Doct. 5. The fifth Doctrine is this: A good Conſcience ſteels a mans Heart with courage, and makes p. 306him fearleſs before his Enemies. Paul earneſtly beheld the Councel: He was not afraid to face them, becauſe his Conſcience was clear. Nay, we read that Foelix the Judge trembled, while Paul the Priſoner was confident: the reaſon was, becauſe the Judge had a bad Conſcience, which flew in his face when he heard of Righteouſneſs, Temperance and Judgement to come, Act. 24. 25. but the Priſoner being acquitted by a good Conſcience, did not tremble but rejoyce at the thoughts of Judgement to come. VVhen Bradford was brought before the Chancellour, he thought to brow-beat him, but could not; Bradford look'd him ſteadfaſtly in the Face, and out-look'd him, and then look'd up to Heaven: I do not wonder that he did not fear the the Look of a Popiſh Biſhop, who was not afraid (as it appeared afterwards) of a fiery Faggot.

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

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

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

3. Let the weakneſs of Enemies be conſidered. Why ſhould he that has a good Conſcience be afraid p. 307of a Man that ſhall die, and of the Son of man that ſhall be made as Graſs?

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

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

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

p. 308ƲSE II. Of Caution. Take heed of wounding Conſcience, for that will make you exceeding timerous. If you comply a little in a ſinfull way, and uſe any unlawfull Means for ſecuring of your ſelves, this will ſpoyl your Peace and your Confidence, and you muſt expect greater ſtraits to make you ſee the folly of the Courſe you have taken. And 'twill be very ſad to have a Storm without, and a Tempeſt within at the ſame time.

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

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

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

2. Thoſe who now have a good Conſcience, were once Enemies, and yet they were loved; though now p. 309the Children of God, yet there was a time that they were the Children of wrath even as others, Eph. 2. 3. Though now they have obtained Mercy, yet there was a time wherein they had not obtained mercy. They ſhould compaſſionate Enemies, ſince Divine Compaſſion was ſhewed to them even when they were Enemies.

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

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

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

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

1. If the Conſcientious love their Enemies, ſurely they will much more love their Brethren. How much is Love called for in the Goſpel! what Motives p. 310are uſed to perſwade to it! 'Tis the Mark upon the Sheep of Chriſt, that they love one another; and He that dwells in love, dwells in God, and God in him, 1 Joh. 4. 16.

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

3. To revive Conſcience is the way to Ʋnity and Peace. 'Tis ſad to ſee the Members of Chriſt at variance among themſelves. While one cryes out, I am of Paul, and another I of Apollo, and another I of Cephas; 'tis a ſign they are all carnal, and walk as men, 1 Cor. 3. 3, 4. 'tis a ſign there is little of Conſcience.

Conſcience if good, is an Enemy to Strife and Diviſion; 'tis againſt perverſe Diſputing, and that Pride and Paſſion and Selfiſhneſs with which thoſe Diſputes are managed. A good Conſcience charges them in whom it is, as they will approve themſelves Subjects of the Prince of Peace, and Children of the God of Peace, and make it evident that they underſtand the Goſpel of Peace; that they take care to keep the Ʋnity of the Spirit in the Bond of Peace, Eph. 4. 3.