A HEAVEN or HELL UPON EARTH: OR, A DISCOURSE CONCERNING Conscience.  
By Nathanael Vincent, M. A. Minister of the GOSPEL.  Acts 24. 16. 
Herein do I Exercise myself, to have a Conscience void of Offence towards God, and towards Man.  Multi quaerunt Scientiam, pauci Conscientiam; si vero tanto study & sollicitudine quaereretur Conscientia; quanto quaeritur secularis & vana scientia, citiùs apprehenderetur, & utiliùs retineretur. Bernard. de Interior. dom. cap. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierocl. in Pythag. aur. Carm. pag. mihi 213. 214. 
London, Printed for Thomas Parkhurst, at the Three Bibles and Crown at the Lower end of Cheapside. 1676.   

TO THE Much Honoured, 

Sir Nathanael Herne,  
Henry Ashurst, Sen. Esq  
Mr. Abr. D'olins, Merchant.  
John Gould, Esq  
Mr. Kiffin, Merchant.   Grace, Mercy, and Peace be Multiplied.  
Honoured Sirs,  
IF a Wish might be Granted, to hear the Apostle Paul in the Pulpit, one would be ready to Wish again, that Christ or Conscience might be the Subject of his Sermon. Were He to Preach, how would he set forth Christ, who is the Beloved Son of God the brightness of his Father's Glory! who is Adored by all the Angels! and deserves to be the Desire of all Nations! How plainly and impartially would he deal with Conscience, examining, searching, and reproving it, and thereby commend himself to it in the sight of God. One 
(a) Vnicuique Liber est sùa Conscientia; & ad hunc Librum discutiendum & emendandum, omnes alii inventi sunt. Bernard. De Interior. Dom. Cap. 28.  of the Fathers calls Conscience a Book, and Affirms, that other Books were invented, that the Errata in this might be Corrected. The Scriptures themselves were given by Inspiration of God, to this End, that the Evils of Conscience might be Discovered, and the Man of God made Perfect, throughly furnished unto all good Works.  
'Tis therefore a bad World, because Conscience seems to be Exiled and Banished out of it. Conscience has in these Days lost its Power, and does not Exercise that Authority which by right it should, as God's Vicegerent here below: But men's Wills and Lusts have got the head; so that neither God is feared, nor Man regarded: And for their own Souls, they are least of all concerned. If it be a sad Sight to see Beggars on Horseback, and Princes Walking as Servants upon the Earth, much more is it to be Lamented, that men's Corruptions, which ought to be held in perpetual Restraint, should sway and Command all; and Conscience the mean while be slighted, stifled, stupefied, and kept under; which, as a Prince should be Obeyed in every thing, and from God give Laws to the whole Man.  
What One said of a good Magistrate, may be applied unto a good Conscience, that 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  'Tis a Benefactor and Friend to Mankind. 'Twill never be well with us till this have a Resurrection. This is the way to obtain a Blessing from God, the way to have Prosperity, Trade, Reputation; (and which is more than any, than all these) the Honour and Credit of the Christian Religion revived; which has sunk in the esteem of many, because so little of Conscience has appeared in those who have Professed it.  
That thus it may be, is the end, both of this Book, and of its Author.  
And I have Dedicated it unto you (Honoured Sirs) who are of different Persuasions, to show that great Respect I unfeignedly bear unto you All; and because Persons of all Persuasions have need to study the Subject here Treated of. How many bad Consciences are there of every Opinion! And if all of every Opinion would but look well to their Consciences, and be so selfdenying, as to lay aside their Passions and their Interests: This would be one of the most probable means to bring all to a better Agreement. They are the Carnal and Hypocritical of every Party, who endeavour to make breaches wider, that are the Quarrellers and Disputers. The truly Conscientious abhor Contention; the sincere are very inclinable unto Peace.  
I shall add no more, but Conclude this my Address to you with an earnest Wish, that All of every Persuasion may imitate You All in regard of Conscientiousness, Moderation, and Wisdom. And 'tis not a Compliment to tell you, that in thus Wishing, I Wish well to the whole Nation, and to the Churches of Christ in it.  
Your most Humble Servant for Jesus sake, Nathanael Vincent.   

An ADDRESS TO THE Conscience of the READER.  
Conscience,  
MY Expectation is greater from Thee, than from any thing in the Reader besides. I make no question, but what I have written being opposite unto the sinful and corrupt Inclinations of men, will also be displeasing to their Humour; but I have hope that Thou wilt side with me. 'Tis easy to convince Thee, that Sin is to the prejudice of the whole Man; that a Redeemer is to be prized by Sinners who are under the worst kind of Bondage; and that Holiness is for men's Honour, and Interest, and Safety. 'Tis easy to convince Thee, that those Pleasures and Advantages which are offered in Temptation, are inconsiderable, and that 'tis the height of Folly to yield unto the Tempter, to forsake an All-sufficient God, to hazard an immortal Soul, and venture the enduring of Eternal Misery, for the sake of those Profits and Delights which are so mixed and unsatisfactory while enjoyed; and which can continue at longest but a very short season.  
And since it is most certainly thus, O Conscience, keep not silence, produce the Word of God, and there show how the Lord has given thee a Negative Voice, and allows nothing to be done that may defile or wound thee. Protest loudly and peremptorily against all Sin, call Heaven and Earth to witness, and God himself unto thine assistance; Vigorously oppose the Enemy of Mankind, who hath his Name Apollyon, because he endeavours to destroy all. Bestir thyself, and join with Me in endeavouring to hinder the everlasting Ruin of every Reader who shall take this Book into his hand.  
My design is not to turn People to a Party, but to turn them unto God; that which I preach up is Faith in our Lord Jesus, and Purity in Heart and Conversation: And surely such a design Thou canst not but approve; such a Doctrine Thou must needs grant is faithful, sound, and consequently worthy of all Acceptation.  
O Conscience, I am pleading for God that He who is so Great and Good may be obeyed, and that the Sons of Men would submit their Wills to His: And this is a thing but very equal, since their Wills are corrupt and foolish, and strongly inclined unto what is mischievous to themselves; but His is wise and gracious, and never commands any thing but what is really for the Profit of him that is to yield Obedience.  
I am likewise, O Conscience, pleading for Thee, that Thou mayst be allowed the free Exercise of thy Authority and Power; and mayest be harkened to whenever thou dost declaim against Sin, and urge unto those Duties which the Lord requires. The design of this Book is, that Thou mayst be more fully enlightened; that thou mayst be more pure and peaceable; that those wounds which Sin has made in thee may be healed; and that wounds which are so intolerable may for the future be prevented; and above all that thou mayst not be forced to torture Thyself and any Reader for ever in another World.  
O Conscience, next unto the Spirits gracious and powerful Concurrence, (which with my whole Soul I do implore) the Success of this Treatise will very much depend upon Thy Faithfulness in doing of thy Office. Bid the Reader mind what he reads, apply to himself what he minds, practice what he applies; and having begun to practise, never grow weary of well-doing. Tell him, 'tis not enough to profess Religion, nor to 
(c) Nos qui non habitu sapientiam sed ment praeferimus, non magna eloquimur sed vivimus. Minut. Foel. pag. mihi 94.  talk at a great rate, nor to be highly esteemed among men 
(d) Quid mihi prodest si me continuis laudibus totus mundus attollat? Non malam Conscientiam sanat praeconium laudantis; nec bonam vulner at conviciantis opprobrium. Augustin. To. 7. l. 3. contra Lit. Petilian. Donatist. pag. mihi 168.  for Godliness, as long as God and Thou do know that his Heart is not upright and sincere.  
Now that the Readers Conscience may be better, his Heart better, his Conversation better, and more to the Honour of God, and Credit of Christianity, and that it may be best of all with him at Death and Judgement; is, and shall be the Prayer of  
Nathanael Vincent.   

THE CONTENTS.  


THE Text divided and opened. Page 3  
Six Doctrines raised. 4  
Doct. 1. There is a Conscience in Man. ibid.  
This proved first by the Light of Nature. 5  
Secondly by Scripture-Arguments. 9  
Thirdly, 'tis evident by Experience. 12  
The Reason of the Name Conscience. 25  
Several Descriptions of Conscience, out of Origen, Aquinas, etc. 29  
Conscience defined. 31  
Conscience is a Power in the Soul of Man. ibid.  
Conscience implies some Knowledge of the Will of God. 32  
A  Light whereby Conscience is directed. ibid.  
Conscience urges a compliance with the Will of God. 37  
Conscience bears witness. 40  
This Witness is an Accusation upon doing evil. 42  
Six things observable concerning the Accusations of Conscience. ibid.  
This witness of Conscience is an Apology upon welldoing. p. 46.  
'Tis the Office of Conscience to Judge. 48.  
It passes a sentence of absolution. ibid.  
And of condemnation. 49.  
Six reasons why God has placed a Conscience in Man. 54.  
Use. 1. Of Information.  
Eight weighty Truths inferred from this Doctrine. 59  
Use. 2. Be excited to bless God for giving such a power as Conscience, this urged by several arguments. 63  
Conscience of all other Powers does struggle most to prevent men's ruin. 65.  
Use. 3. Of Encouragement to Minister's Conscience sides with them. 67  
Use. 4. Think not you shall ever be able to extirpate Conscience. 68  
Use. 5. Be exhorted to heed Conscience. 69  
Motives to persuade unto this. 70  
Doct. 2. To have a good Conscience should be every ones greatest care. 73  
Several things premised that we may the better understand in what sense Conscience since the fall may be said to be good. 74  
1. The goodness of Conscience lies in its illumination and being rightly informed. 81  
What kind of knowledge, the knowledge of a good Conscience is. 82  
Of an erring Conscience and how far it binds. 83  
Of a dubious Conscience. 85  
Of a scrupulous Conscience. 86  
The way to have Conscience well informed. 88  
2. The goodness of Conscience lies in the due exercise of its authority and power. 92  
The Power and Authority of Conscience is of great extent. pag. 92  
Directions given how this power of Conscience may be put forth. 97  
3. The Goodness of Conscience lies in its be wakeful and attentive. 100  
How Conscience may be made attentive. 104.  
4. The Goodness of Conscience lies in its tenderness. 105  
The properties and signs of a tender Conscience. 106  
How Conscience may be made tender. 111  
5. The Goodness of Conscience lies in its faithfulness in witness bearing. 119  
The way to have Conscience faithful in its testimony. 122  
6. The goodness of Conscience lies in its purity. ibid.  
The characters of a pure Conscience. ibid.  
How Conscience may be made pure. 127  
7. The goodness of Conscience lies in the calmness and peace of it. 131  
True peace of Conscience set forth. 132  
How this peace may be attained. 137  
8. The goodness of Conscience lies in its being void of offence. 142  
Directions to prevent taking offence. 144  
Directions to prevent giving offence. 145  
Wherein the acts of a good Conscience and the acts of the Spirit of God are to be distinguished. 147  
Eight reasons why it should be every one's care to have a good Conscience. 152  
Use 1. Of Reproof which is directed, 160  
1. To those whose Conscience are ignorant. 161  
2. To those whose Consciences are large. 164  
3. To those whose Consciences are at peace, but that peace has no solid ground. 166  
Ten signs of a false peace of Conscience. 167  
How unreasonable to give way to this false peace. p. 176  
4. They are to be reproved, who offer violence to their Consciences. 181  
Of a Seared Conscience. ibid.  
Of a Despairing Conscience, and the torture of it, in five particulars. 183  
5. They are to be reproved who go about to wound and to ensnare the Consciences of others. 186  
Use 2. Of Direction,  
1. How secure Consciences may be awakened. 189  
2. How awakened and troubled Consciences may be comforted. 202  
Several Mistakes about trouble of Conscience. ibid.  
Six sorts of trouble, which are not right. 203  
Eight differences between MELANCHOLY and trouble of Conscience. 207  
Right trouble of Conscience described in eleven particulars. 213  
Ten grounds of Consolation proposed for the comforting of troubled Consciences. 226  
Objections of those under trouble of Conscience,  
1. Concerning the greatness of Sin; answered. 251  
2. 'Tis too late to come to Christ; answered. ibid.  
3. They fear they are judicially hardened; answered. 254  
4. They are not able to come to Christ; answered. 255  
5. They have backsliden after Illumination; answered. 257  
6. They do all for fear of Hell; answered. 258  
Use 3. Of Exhortation: Let it be your care to have a good Conscience, this backed with eight arguments. 260  
Use 4. Of Advice to them that have a good Conscience,  
Be thankful for this unspeakable Gift. 270  
Compassionate them that are without it. 272  
Keep a good Conscience. p. 274  
Several Directions how to keep a good Conscience. ibid. 275, 276.  
Be not acted only by Conscience, but let Love constrain you to Obedience. 276  
Doct. 3. A good Conscience will make men set themselves as before God continually. 277  
We are always before God. 278  
How we are to look upon God when we set ourselves before him. 279  
What 'tis to set ourselves before God. ibid. 280, etc.  
Why we should do thus. 283  
The Application. 288  
Doct. 4. A good Conscience has a great and lasting influence upon the Life and all the Actions. 291  
There is no Action but Conscience is to examine. ibid.  
A good Conscience will not admit of lose Principles. 292  
'Twill not abuse Christian Liberty. ibid.  
It takes notice what Principles we are acted from. 293  
It eyes the matter of our Actions. 294  
Our Obligation to the Moral Law. ibid.  
The Precepts of the Gospel. 295  
A good Conscience looks to the Manner of our Obedience. ibid.  
And to the End of it. ibid.  
A good Conscience particularly has an influence upon our holy Duties. 296  
The works of our Calling. 297  
Our Words and Discourses. 299  
The Manner of spending our Time. ibid.  
Our Natural Actions. 300  
Our Recreations. ibid.  
Our carriage in Relations. 301  
Behaviour in Prosperity and Adversity, etc. p. 302  
Application. 303  
Doct. 5. A good Conscience steels a man's heart with courage, and makes him fearless before his Adversaries. 305  
The Grounds of this Fearlesness. 306  
The Uses. 307  
Doct. 6. Those that are truly Conscientious, love their Enemies, and wish them no worse than if they were their Brethren. 308  
The Reasons of this. ibid. 309  
The Application. 309, 310  
The Conclusion of the whole Discourse in an Address to Conscience. 311, etc.     

There is in Man a Conscience.  ACTS 23. 1. And Paul earnestly beholding the Council said, Men and Brethren, I have lived in all good Conscience before God until this Day. 
IN the foregoing Chapter the Apostle Paul declares at large unto the Jews, the miraculous manner of his conversion to the Christian Faith: and being thus converted, he was very forward to propagate that Faith which once he endeavoured to destroy. He tells them plainly, that in opposing Jesus of Nazareth, he had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fighter against God himself; and that the Stone which heretofore he had stumbled at, is that chief Cornerstone which is laid in Zion for a Foundation; on which whoever builds, his building shall never fall. This he perceived evidently in his way to Damascus, as he was journeying with Authority and Commission to persecute the Christians; Christ himself both meets and stops him. at Midday he saw a Light from Heaven above the Brightness of the Sun; which did both strike him Blind with its excessive Shining, and yet also opened his Eyes, to behold his former Error, in setting himself against the Lord of Life and Glory.  
The design of this Relation was to convince the Jews, and to persuade them to embrace that Jesus who was crucified indeed, that he might redeem them from the curse, which they could never escape by any other means; but liveth by the power of God, and is exalted far above all Heavens that he might fill all things.  
Well; They hear the Apostle with patience, until he told them of his Commission to preach the Gospel to the Gentiles; and then a most Satanical Envy and Fury stops their Ears, and they cry out; Away with such a Fellow from the Earth. And truly from the Earth they had quickly sent him, if the chief Captain Lysias, understanding that he was a Roman (that is; though a Jew by birth, yet having the privilege of a Roman Citizen) 
(a) N●runt historiae Romanae periti, quosdam in provinciae civitate fuisse donatos, si de Republicâ bene meriti hanc sibi mercedem à Proconsulibus rogarent; ita nihil absurdi est natum fuisse Romanum civem, qui tamen ex provinciâ remotâ oriundus nunquam in Italiâ pedem posuisset. Calv. in Act. Apost.  had not rescued him out of their hands.  
Being thus delivered from the multitude, he is brought and set before the Council. He stands alone indeed to make his defence; but as the Lord stood by him to strengthen him, so he brings with him a good Conscience, which was as much, nay, more to make him undaunted, then if he had had a thousand witnesses of his innocency. And Paul earnestly beholding the Council, said, Men and Brethren, I have lived in all good Conscience before God unto this day.  
The words contain the Apostles profession, in which several particulars are very remarkable.  
1. He professes that he had lived in good Conscience; he speaks of Conscience to his Adversaries, that he might awaken Theirs to do their Duty, that hereby they might be hindered from doing wrong to him, but more wrong to themselves by unrighteous judgement. He farther adds, that his Conscience was good, and did not at all accuse, but clear him.  
2. He had acted as before God; and had good Assurance that God approved of what he had done: he had cause to be confident, that the Supreme and Most Righteous Judge would not condemn him; but was pleased at that, for which the Jews were so much offended. Chrisost. observes 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Act. Apost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that the Apostle speaks thus to take away the Jews prejudice against him, and to convince them that he had done nothing which was injurious to them, or worthy of the bonds which were upon him.  
3. He had approved himself unto God and Conscience in all things, he was not ruled by carnal interest, or fleshly Wisdom, but there was simplicity and godly sincerity, in the whole course of his conversation, since his first conversion to the Christian Faith.  
4. Neither was this only for a while, but even unto that very day wherein there were such loud exclamations against him, as if he were unfit to live any longer in the World.  
5. You are to take notice of the persons before whom he professes all this; and those were the Council of the Jews. And;  
1. He steadfastly and earnestly looks upon them, to show both his Courage and his Innocency: he is not afraid to face them, neither does he cast down his eyes through guilt or shame.  
2. He calls them not only Men, but Brethren. His Brethren they were according to the Flesh, and though full of hatred against him, yet he had a Brotherly love to them, and his Heart's desire was that they might be saved.  
I shall observe from the Text, several points of Doctrine.  
1. God has placed a Conscience in Man. The Apostle had a Conscience and 'twas a good Conscience, all others have a Conscience likewise either good or evil.  
2. To have a good conscience should be every ones greatest care. Every one should strive to resemble the Apostle, and be able to say, I have lived in good Conscience.  
3. A good Conscience will make men to set themselves as before God continually. I have lived in good Conscience before God.  
4. A good Conscience has a great and lasting influence upon the Life and all the Actions. I have lived in all good Conscience, and that unto this day.  
5. A good Conscience makes a Man fearless, and and steels his Heart with courage, when he stands before his Enemies. Paul earnestly beheld the Council.  
6. Those who are truly Conscientious, love their adversaries, and wish them no worse then if they were their brethren. Paul said, Men and Brethren:  
Doct. 1. God has placed a Conscience in Man. Such a thing as Conscience is supposed in the Text, else 'twere not capable of being good or bad. To have a Conscience is common to all; though to have a good one, as the Apostle had, is very rare.  
In the handling of this Doctrine, I shall undertake three things. First I shall prove that there is a Conscience in Man. Secondly, I shall tell you what this Conscience is. Thirdly, I shall assign the Reasons why the Lord hath given unto Man a Conscience. After these three things are dispatched, will follow the Application.  
1. In the first place I am to prove, That there is a Conscience in Man There is great need that this should be made evident, because 
(c) Ita in multorum animis extincta est conscientia, ut licet interdum tacitos ejusdem stimulos sentiant; tamen quae de eâ audiant pro ludibrio habeant; ac si figmentum, somnium & inane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, esset Conscientia. Baldwinus, De Conscientiâ, lib. 1. cap. 1.  many regard Conscience no more, then if it were a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mere , to fright those who are timorous; then if it were a dream or fancy. But as the reason why the fool says in his Heart there is no God, Ps. 14. 1. 'tis not because there is no God indeed: but because being afraid of God, he wishes there were none at all. So the true cause why stupid sinners say there is no such thing as Conscience, is this, Conscience does accuse, and reproach, and disquiet them, and they first wishing there were no such thing, employ their corrupt reason to argue against it. But I shall prove that there is really a Conscience in Man three ways. First, By the Light of Nature. Secondly, By Scripture. And lastly, By Experience.  
1. That there is such a thing as Conscience is evident. By the Light of Nature. Though there is a further light which shines from the Word of God, yet the light of Nature is much to be regarded: for those Truths are of very great importance and use, that by this light are made manifest. 
(d) Praemisit Deus Naturam Magistrum, submissurus propheliam, ut facilius credas prophetiae, discipulus naturae. Tertul.  The light of Nature informs us of an eternal Power and Godhead, Rom. 1. 20. The same light also tells us of a Conscience, which is ever with us, always observes us, and unto whose Power and Authority we ought to submit our solves. The Apostle speaks fully to this purpose, Rom. 2. 14. 15. The Gentiles which have not the Law, are a Law unto themselves, which show the work of the Law written in their Hearts, their Conscience also bearing them Witness, and their Thoughts the mean while accusing or else excusing one another.  
1. There is a Law written in the Hearts of the Gentiles. They were not altogether unacquainted with the duties of the first Table; but knew that as there is a God, so this God is to be loved, pleased, praised, served; and that there should be a trusting in him; that he should be Worshipped with a pure mind. 'Twas the saying of Cato. 
(e) Si Deus est animus, nobis ut carmina dicunt, Hic tibi praecipuè sit purâ ment colendus, Cato De moribus, lib. 1. dist. 1.  If God be a Spirit then with a pure mind chief he is to be Worshipped. But as to the second Table of the Law, they were more fully instructed concerning the duties therein required. They knew that Parents were to be honoured, that Murder was to be abhorred, that Adultery was not to be committed, that Theft was a sin to be avoided, that they were not to bear false Witness against others, nor to Covet what belonged to them. Now by this Law in their Hearts, the Consciences of the Heathens were informed, and obliged; and hereby they were able to discern the difference between Good and Evil. Seneca says, that 
(f) Scias subesse animis etiam ad pessima abductis, boni sensum, nec ignorariturpe sed negligi. Sen. Epist. 97.  there is a sense of good even in those minds that are carried away unto the Commission of the greatest Evils, neither are they ignorant what is abominable, but neglect what they understand.  
2. The Consciences of the Heathens did bear them witness, in this respect the Lord may be said not to have left himself without a witness, even in them to whom his written Word never came. The Gentiles took notice of something within themselves, which as it did urge them to what was good, and endeavoured to restrain them from evil, so it took notice of all they did, and was ready to witness for them or against them, according as the Law written in their Hearts was observed or transgressed. 'Tis a notable injunction of Pythagoras; 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pythag. Aur. Cor.  Above all others reverence thyself, that is; chief regard Conscience the witness within thee, and be afraid and ashamed to do any thing before this witness, which may be matter of just accusation against thee.  
3. The Thoughts of the Gentiles did accuse them upon their doing Evil. These accusations were accompanied with great Torment; and this torment was the more tormenting because Conscience could not be avoided, but guilty sinners were forced to hear the disquieting reproaches of it. The Fable concerning Tityus, who after he attempted to Ravish Latona, was adjudged to have a Vulture to feed upon his Liver, which grew with the Moon, and consequently was still the Vulture's food; 
(*) Natal. Com. lib. c. 19  did signify the gripe of a guilty Conscience for sin, which are incessant. The Furies which the Poets talk of, are the torments of an accusing Conscience; and such kind of punishments are a great deal worse than the severest judge on Earth is able to inflict, Juvenal, satire 13. speaks notably to this purpose.  
— Cur tamen hos tu  
Evasisse putes, quos diri conscia facti  
Mens habet attonitos, et sur do verbere caedit  
Occultum quatiente animo tortore flagellum?  
Poena autem vehemens et multo suaevor illis  
Quas et Caeditius gravis invenit, aut Rhadamanthus  
Nocte diéque suum gestare in pectore testem.  
Which verses may be thus translated into English.  
But thinkest thou, he escapes, whose conscience makes  
Whips that, unheard, his guilty Soul still shakes?  
The Judge Caeditius cannot here invent,  
Nor Rhadamant in Hell, a punishment  
To equal his, that's day and night oppressed,  
Bearing about his Witness in his breast  
4. The Thoughts of the Gentiles did excuse them, upon well doing. They found a great satisfaction, in going according to the dictates of their own Consciences; and this tended very much to their support 
(h) Conscientia rectae voluntatis maxima consolatio rerum incommodarum. Cicero.  under the greatest calamities that befell them; their sleep was sweet, and so were their enjoyments; nay, Adversity itself was sweetened, when Conscience gave them its approbation. Tully speaks excellently 
(i) Illud vero est hominis magni & sapientis, libidinem, odium, invidiam, metum, cupiditatesque omnes amovere; maximéque, aestimare conscientiam mentis suae, quam ab Diis immortalibus accepimus, quae à nobis divelli non potest. Quae si optimorum consiliorum atque factorum testis inomni vit â nobis erit, sine ullo metu, & summâ cum honestate vivemus. Cicer. Orat. pro A. Cluentio.  That is the part of one that would be Great and Wise, to put away Lust, and Hatred, and Envy, and Fear, and all carnal Affections; and most of all to mind his Conscience. This we have received from God, & this cannot be separated from us. And if this be a witness to us, that we follow and practise the best Counsel, our Life will be without Fear, and with the greatest Honesty. You see what contentment and peace did ensue, when the Heathens made it their care not to go contrary to the light in their own minds. And though I dare not affirm, because Conscience did excuse them, that God did justify them, (for there is no way of being justified before God, that is revealed to us, but by Faith in our Lord Jesus) yet 'tis not at all disagreeable to Truth, to say that the satisfaction which they had, was some reward of their well-doing, and a very great encouragement thereunto. Thus it appears by the light of Nature that there is a Conscience in Man.  
2. This Truth is more fully evident by Scripture. This Book of Scripture has no Error in it, 'tis given by inspiration of God, who as he cannot be deceived himself, so he cannot lie unto others. Titus 1. 2. Now if you harken to the Scripture, that there is a Conscience may be proved many ways.  
1. Conscience is often expressly spoken of. The Lord who made Man, and who perfectly knows what is in Man; tells us of such a thing as Conscience. Not only in the Text is Conscience mentioned, but in divers other places. Heb. 9 9 Which was a figure (speaking of the Tabernacle) for the time then present, in which were offered both Gifts and Sacrifices for Sins, which could not make him that did the Service perfect, as pertaining to the Conscience. The Conscience of Man could not be purified or purged by the Legal Sacrifices, but all these were typical of that Sacrifice which Christ offered up of himself unto God, which alone can purge the Conscience from dead Works, Heb. 9 14. So also 2 Cor. 4. 2. We have renounced the hidden things of dishonesty, not walking in craftyness, nor handling the word of God deceitfully, but by manifestation of the truth commending ourselves to every man's Conscience in the sight of God. We are to speak unto Conscience to commend ourselves unto Conscience: how could this be, were there not a Conscience?  
2. That work of the Spirit called Conviction, proves a Conscience. When the Spirit comes to work upon any, he first convinces them of Sin, and afterwards of Righteousness, Joh. 16. 8. he first shows by what they are fallen, and then how they may be raised and recovered. But Conscience is that which is the Subject of this Conviction. When Christ said unto the Scribes and Pharisees, who brought an Adulteress before him; He that is without Sin among you let him first cast a Stone at her 'tis said, when they heard it, being convicted by their own Conscience, 
(k) Apparet hic quanta vis est malae Conscientiae. Quum impii isti hypocritae Christum suis cavillis eludere in animo haberent; simul tamen ac eorum conscientias unâ voce pungit; perculsi diffugiunt hoc malleo frangenda est hypocritarum superbia. Calv. in Johan.  they went out one by one, beginning at the eldest even unto the last, Joh. 8. 7, 9 When the Law came with power upon the Apostle, and 'twas interpreted, and the extent of it shown by the Spirit, Sin revived, and he died, Rom. 7. 9 that is, his Conscience was awakened to take notice of Sin, and he perceived, that he was a dead, condemned man by Law; and that there was no way to be delivered without a Mediator. In conviction the Conscience is struck at, there is the alarm heard, which causes such Terror and Confusion; and if there were no Conscience there could be no Conviction.  
3. Sinning against Conscience heightens transgerssion, but this supposes a Conscience to be sinned against. Our Lord says plainly, He that knows his Master's will, and goes against the Light of his Conscience, prepares not himself, nor does according to the will of his Lord, he shall be beaten with many stripes, Luk. 12. 47. When sinners do not like to retain God in their knowledge; when they are troubled because Conscience puts them in mind that the Lord observes them; when they imprison as it were the Truth in Unrighteousness, and stifle the Light that stirs in them, because they love the works of Darkness; this is to sin with an high hand, and will add much both unto Gild and Punishment.  
4. Several Duties which are enjoined and urged in Scripture, suppose a Conscience in us, because Conscience is a Principal agent in the performance of them. We are commanded to search and try our ways, that we may turn unto the Lord our God, Lam. 3. 40. but 'tis the work of Conscience thus to call us to an account; and to examine how our Actions, and that Rule which is given us, have agreed together. We are commanded to try and prove ourselves, whether we be in the Faith, whether Christ be in us yea or no? 2 Cor 13. 5. Now 'tis Conscience which takes notice of the Characters of true and unfeigned Faith which the holy Ghost has given; 'tis Conscience also which applies these Characters; and then draws the conclusion either that we are not believers if our Faith be dead, and we only name the name of Christ, but have no will to departed from iniquity: or that we are Believers if our Faith purify our hearts, if it work by love, if it overcome the world, so that all things are counted loss that we may win Christ who is truly precious. Finally we are commanded to judge ourselves that we may not be condemned with the world. 1 Cor. 11. 31, 32. But this judging is an act of Conscience. And truly it Judges under God, and by his Authority, and therefore its Judgement is the more to be minded.  
5. All men in Scripture are divided into good and bad, and in both there is a Conscience. The Apostle tells us, that in the defiled and unbelieving there is a Conscience though a polluted one. Tit. 1. 15. and though for a while it may seem to be asleep, though it may be so unfaithful as seldom to admonish; yet at length 'twill awake, and then 'twill be found that it knows and remembers all misdoings. The Regenerate likewise have a Conscience which is enlightened and purged, and renewed, by the Blood, and Word, and Spirit of our Lord Jesus.  
3. As 'tis clear from Scripture, that there is a Conscience in Man, so 'tis evident by experience. And here I shall make an appeal unto every one's sense and observation, in three following questions.  
1. What is it that speaks to you when 
(*) Nemo minus solus, quam cum solus.  alone, and tells you that there is an Allseeing God, but Conscience? 
(l) NOTE. Whenever Conscience performs its office aright, 'tis enlightened and acted by the Spirit of God. The Spirit therefore is to be acknowledged, for without him Conscience would have no light or life or power or feeling.  'Tis this which brings to your remembrance, that the Lord who is so holy is always present, that no darkness or retired corner can hid you from him, but he compasses your path and your lying down, and is acquainted with all your ways.  
2. What is it but Conscience that forbids the yielding to temptations even unto the most secret sins? Secret places can hid the Sinner from the eye of man; and there are some Sins, namely heart wickednesses which man can take no cognizance of: and yet we are checked when we are giving way to these, which shows there is a Conscience as well as a God privy to them. When Satan and a deceitful Heart do plead for Sin, and persuade to it by this argument, that never any are likely to know it; yet even then conscience declares against it, and cries out Oh do not that abominable thing which God hates. 'Twas well said by one of the Ancients to the Gentiles: Vos conscios timetis, nos conscientiam. You are afraid lest others should be conscious to what you do, we fear even our own Consciences.  
3. What is it but Conscience that impresses a fear of a Judgement which is to come? 
(m) 
Beatus erit quisquis non sine memoriâ divini judicii omnia gesserit. Hillar. in Psal. 118.  

Rythm. Bernard.  
Expavesco miser multùm,  
Judicis severi vultum.  
Quem latebit nil occultum,  
Nec manebit quid inultum.  
Et quis nostrûm non timebit,  
Quando Judex apparebit,  
Ante quem ignis ardebit,  
Peccatores qui delebit?    It many times with a great deal of Power does mind us of such Scriptures: God has appointed a day wherein he will Judge the World in Righteousness, Acts 17. 31. We must all appear before the Judgment-seat of Christ, that every one may receive the things done in his Body, according to that he hath done, whether it be good or bad, 2 Cor. 5. 10. And Conscience knowing these Terrors of the Lord, persuade Men to Repentance, and to labour, that whether present or absent, they may be accepted of him. 'Twas a saying of Tertullian, Conscientia est prae-judicium extremi judicii. Conscience is a Judging before the last Judgement; but still it tells of, and refers to the last Judgement, that hereby the Heart may be overawed.  
4. What is it but Conscience which urges unto secret Duties, the Omission of which the World can take no notice of? There is a Monitor within us, which tells us that our Father is, and sees in secret, and will reward openly such as secretly and sincerely seek him, Mat. 6. When our Hearts (the desperate wickedness whereof is not quite cured in the best of us) draw back from Prayer in the Closet, Conscience then presses to it, and pleads the Command, the Advantage, what an Evidence 'tis of uprightness to be often with God alone. This same Monitor likewise puts us upon the searching into, and study of the Scripture, for 'tis the Character and property of the Blessed Man to have his Delight in the Law of the Lord, and in that Law to Meditate Day and Night, Psal. 1. 2.  
5. What is it but Conscience that applies Truths particularly, which are more generally delivered in the Ministry of the Gospel? I grant indeed that this application is the Work of the Spirit of God, but the Conscience of Man is made use of herein by the Holy Spirit. The Preacher shoots a great many Arrows. The Spirit does direct them to particular Persons, and Conscience takes notice where the Arrow sticks. The same Language which was in the Prophet Nathan's Mouth to David after his so foul a fall, is in the Mouth of Conscience. The Word speaks in the general, The Soul that sins shall die, the Wages of Sin is Death. But then Conscience cries out, Thou art the man that hast sinned, and therefore Death and Destruction will quickly overtake thee, unless there be a coming by Faith unto a Saviour, and a turning out of thy Destructive ways.  
6. What is it but Conscience which does comment upon Afflictions? Folly is bound up in thy heart, says Conscience, therefore thou feelest the Rod to drive it far from thee. Thou art Worldly-minded, therefore thou meetest with Losses to wean thee from that, which if still doted on, will both deceive and ruin thee. Thou art too much like a slothful Servant, therefore, says Conscience, Affliction is sent to make thee mend thy pace, and follow them who through Faith and Patience inherit the Promises. 
(n) 
— Tempestuous times  
Amaze poor mortals and object their crimes. Herbert.   When Joseph's Brethren were all put into Ward in Egypt, their Consciences commented upon their Restraint, and brought their injurious handling of their Brother to remembrance, Gen. 42. 21. And they said one to another we are verily guilty concerning our Brother, in that we saw the anguish of his Soul when he besought us, and we would not hear, therefore is this Distress come upon us.  
7. What is it but Conscience that traces us in all our Actions? Conscience takes notice what Principles we are Acted by, what Ends we aim at; it Observes both the Matter and the Manner of our Actions. Conscience Examines whether Love to the Lord constrain us to his Work, whether the pleasing, honouring, and enjoying of God be our great Design, whether our Hearts and Affections be in our Services. After thy Praying, and Hearing, and Receiving are ended, dost thou not find something within thee, running over all thy performances, and calling thee to Account, whether thou hast Prayed with Faith and Fervency, whether thou hast heard believingly and with attention, whether thou hast received worthily? This is Conscience.  
8. What is it but Conscience which haunts us upon miscarriages? It's Mouth is full of Reproaches, and these Reproaches are unanswerable. After sins, especially presumptuous ones have been committed, there is a secret gnawing within, and that is the Worm of Conscience. 
(o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. De his qui sero à Numine puniuntur, pag. mihi 554.  Plutarch compares the pleasure of sin which is offered in Temptation, unto a Bait, and this is presently and greedily devoured, but afterwards Conscience, as an Hook, holds the sinner, and does torment him. 'Tis a sore trouble to have an House that is really haunted with Spirits, to be disturbed with noises, voices, and frighting Apparitions. 'Tis likewise exceeding grievous to be haunted with an evil Conscience, to have this continually Objecting the guilt which we have contracted, and affrighting us with the Wrath of God, the Chains of Darkness, and the Vengeance of Eternal Fire, which are threatened against the Workers of Iniquity.  
9 'Tis Conscience reflecting upon our sincerity which produces such Peace and Satisfaction. The Persons whom we converse with, and that take notice of our Actions, are not competent Judges of our sincerity; for 'tis not in their Power to look into our Hearts: But Conscience, as it does discern, so it approves uprightness. That Italian Philosopher and Poet, Petrarch, has an Excellent saying, What though thy Neighbours celebrate thy Name? they deceive one another, and all deceive thee. Be not lifted up with the Testimony of others, there is within thee a more uncorrupted and certain Witness, and that's thy Conscience; ask this concerning thyself, and give credit to it. And in another place he says, 
(p) Vulgus te notum faciet, virtus clarum, conscientia securum Petrarch.  The People will make thee known, Virtue will make thee Famous, but 'tis Conscience approving thee that makes thee comfortable and secure.  
Oh Conscience, how insuperable are thy Consolations! Though Satan the Accuser of the Brethren call me Hypocrite, though Romish Pseudo-Catholicks do call me Heretic, though furious and uncharitable Protestants do call me Schismatic, yet if Conscience rightly informed by the Word of God say I am sincere, I shall have Peace, whoever endeavour to disturb me.  
Thus have I proved at large that there is a Conscience in Man: I now add these following particulars.  
1. This thing, called Conscience, is in every one; there is no Man without it. You may as well suppose a Man without an Understanding as without a Conscience; and without a power to know any thing, as without a power to reflect upon himself. Every reasonable Soul, being capable both of Sin and Grace, is endued with a power of reflecting upon itself, that sin may be condemned, and Grace may be approved. All are called upon to consider their ways, Hag. 1. 5. 7. but to take our own ways into consideration, is the work of Conscience, Conscience therefore is in all. Let none therefore sin presumptuously and securely, as if they had no Conscience at present to Observe them, or at any time to Reproach and torture them.  
2. This Conscience, when awakened, will deal plainly with the greatest. It regards not the high Estate of Persons, but will tell them their own without Flattery. Pharaoh at first cries out, Who is the Lord, that I should Obey his Voice? I know not the Lord, neither will I let Israel go, Exod. 5. 2. But afterwards the Lords Miracles which he wrought, and the Plagues which he inflicted upon the Egyptians, awakened the Conscience of Pharaoh, and he cries out unto Moses and Aaron, I have sinned, the Lord is Righteous, and I and my People are wicked, Exod. 9 27. He speaks this Language unto Moses, because Conscience had before spoken the same Language to him, and had told him of his sin and wickedness, and the Righteousness of that God whom he had exalted himself against.  
Conscience did fly in the Face of Belshazzar, though so great a Monarch, when the Hand did write his doom upon the Wall, and put him into such a consternation, 
* Sa. Danyel. Life and Reign of Henry 1 pag. 65, 66.  that his countenance was changed, the joints of his Loins were loosed, and his Knees smote one against another, Dan. 5. 6. After King Henry the First had put out the Eyes of Robert his Eldest Brother, and had lost William his Eldest and only Son in a Storm at Sea, this sudden clap of God's Judgement did make his Conscience shrink with terror; his sleeps were very tumultuous and full of Affrightments, wherein he would often rise, and take his Sword, and be in Act as if he defended himself against assaults of his Person: And the Historian says, the King was never seen to Laugh afterwards. Sir Walter Raleigh Observes, how the Consciences of Kings have been startled when Death has been within view, and have forced them to do what before they refused, and then adds these words, 
(*) Hist. of the World, lib. 5. c. 6. Sect. 12. pag. 669.  O eloquent, just, and mighty Death! whom none could advise, thou hast persuaded; what none hath dared, thou hast done; and whom all the World hath flattered, thou only hast cast out of the World and despised: thou hast drawn together all the far-stretched greatness; all the Pride, Cruelty, and Ambition of Man, and covered it over with these two narrow words, Hic jacet, here it all lies buried. Conscience respects not the Persons of Princes, but will fly in the Face of the proudest of them when God does give it a Commission.  
3. Conscience is not to be escaped; we can no more fly from Conscience than we can run away from ourselves. When the Lord gives this Officer a Command and Power to speak, we are forced to hear it: as David speaks concerning God himself, Whither shall I go from thy Spirit? Whither shall I flee from thy presence? If I ascend into Heaven, thou art there; if I make my Bed in Hell, behold, thou art there; if I take the wings of the Morning and fly to the uttermost parts of the Sea, thy Hand will reach me; if I say the darkness shall cover me, the Night shall be light about me, Psal. 139. 7-11. So truly these words may in part be applied unto Conscience. Whither shall we go from our own Spirits? whither shall we flee from the presence of our Consciences? 'Twill go after us to Heaven, 'twill follow us down to Hell; if we travel into the remotest Regions, we cannot shake off Conscience, but 'twill be our Companion and Observer. No darkness can hid any thing from its view, but the Night shineth as the Day, the darkness and the light are both alike to it. Hieroclus upon Pythagoras calls Conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Keeper most intimate and unavoidable. Nec fugere nec fugare potes, You can neither fly from it, nor cause it to fly from you.  
Very Devout is that Meditation of Bernard. 
(q) Peccata mea celare non possum quoniam quocunque vado conscientia mea mecum est, secum portans quid in eâ posui, sive bonum sive malum: Servat vivo, restituet defuncto depositum quod servandum accepit. Si malè facio adest illa, si autem bene facere videor & inde extollor, adest illa: adest vivo, sequitur mortuum; ubique mihi gloria vel confusio inseparabilis pro qualitate depositi. Sic sic in domo propriâ, à propriâ familiâ, habeo accusatores, testes, judices & tortores. Bernard. Meditat. devot. cap. 13. pag. (mihi) 1060.  My sins I am not able to conceal, because where ever I go my Conscience is continually with me, and carries with it what I have put in it, whether it be good or evil. It keeps for me living, it will restore to me dying, what I have delivered to be kept by it. If I do evil, Conscience is present; if I seem to do good, and am lifted up with Pride, Conscience is present. It accompanies me all my Life long; 'twill follow me after Death, and will be my inseparable either Glory or Confusion, according to the Quality of what it has Observed in me. Thus, thus in my own House, in my own Soul, I have Accusers, Witnesses, Judges, Tormentors, if I dare to give way unto Iniquity.  
4. Though Conscience may seem to be quite banished, and for the present does no more its Office, than if there were no such thing, yet this Exiled and Banished thing will at last return; or to speak more properly, this Conscience, that was imagined to be in a dead sleep, or altogether careless, will show that it has been too much present with the guilty all along. These six particulars are here to be Observed.  
1. Some great Affliction may awaken Conscience. When the Widow with whom Elijah sojourned, her Son fell sick, and his sickness was so sore, that there was no breath left in him, her Conscience was exceedingly startled, and she said to Elijah, What have I to do with thee, O thou Man of God, art thou come unto me to call my sin to remembrance, and to slay my Son? 1 Kings 17. 17, 18. The Locusts which were so very grievous that came over all the Land of Egypt, extorted a Confession from Pharaoh's Conscience, though his Heart was before hardened: He called for Moses and Aaron in haste, and said, I have sinned against the Lord and against you; now therefore forgive, I pray thee, my sin this once, and entreat the Lord your God, that he may take away from me this Death only, Exod. 10. 16, 17. How does Affliction give new Eyes, and make sin appear in other colours than before it seemed to have! When the Body of a sinner is first struck with a Disease, and the mind apprehends this Sickness may prove deadly, and that now being Arrested, the sinner must quickly appear before the Judgment-seat. Ohthen, what a commotion is there in the Soul, and how fierce and clamourous is the Conscience which before was deeply silent!  
2. Conscience may awake after a fall into some scandalous sin. When the long covered Hypocrisy is detected, and the sly sinner which waxed worse and worse, and yet was secure, at length does commit some sin that the World cries shame on: Oh than Conscience may join in with the World's clamours, 
(r) Non aurem solam percutit iracundia criminantis, verùm etiam conscientiam mordet veritas criminis. August. l. 3. contra lit. Petilian. Tom. 7.  and tell him that now his sin has found him out, and that Heaven has revealed his iniquity, and that because he has despised God, he has been suffered to do that which has made himself to be lightly esteemed.  
3. Conscience may awake at the hearing of a powerful Sermon. The messengers of the Lord are commanded to lift up their Voices like a Trumpet, and the design is to startle Conscience, and that sinners may be made sensible of and to know their Transgressions, Isaiah 58. 1. God speaks thus to the Prophet Ezekiel, chap. 6. 11. Smite with thine hand, and stamp with thy foot, and say, Alas! for all the evil abominations of the House of Israel. These gestures, this earnestness and crying out of abominations, is used to affect the Hearts which before were stupid. And truly the Word of God has oftentimes taken impression, even upon those whose Souls were more than ordinarily senseless. The Apostles hearers were mockers, and yet the Word being set home they were pricked at the Heart, (and said,) Men and Brethren what shall we do? Act. 2. 37. Now when the Word does awaken the Conscience there is more ground to hope that God has a design to work a saving change, and that the troubles of Spirit are but as it were the pangs which forerun the new Birth.  
4. Conscience may awake when Death is within view. I grant indeed that 'tis too common for the ungodly to die stupid, and that there may be no bands in their death, Psal. 73. but yet experience shows that the approach of death does also fill many ungodly ones with horror and amazement. What made Balaam to cry out, let me die the death of the righteous, and let my last end be like his? Num. 23. 10. Surely he had pre-apprehensions how terrible a thing 'tis for the ungodly to die. When nature is almost spent and the earthly Tabernacle is tottering and falling to the ground; when Physicians are at a loss, and friends stand by weeping, and 'tis whispered in the room, Alas he cannot live many hours to an end. Ah than Conscience may wake in terrible fright and the sinner may be confounded, and as death comes with its sting, so it may prove indeed the King of terrors.  
5. To be sure at judgement Conscience will be awaked thoroughly, though sinners possibly may look death, yet they cannot look the Judge in the face without being daunted. He will strike terror into the Hearts of those sinners that were most obstinate and unbelieving. We read that at the great day, the Books will be opened, Rev. 20. 12. The Book of Scripture will be opened, for by that every one must be judged. The Word that I have spoken, says Christ, the same shall judge at the last day. The book of Conscience will also be opened, and what things are found written there, will be taken notice of, and must be answered for. No Conscience at that day can be stupid. The Heavens passing away with a great noise, and the Elements melting with fervent heat, and the Earth and the works therein being all in a flame: every unjustified and unsanctified sinner's Heart will smite him; and as the Judge will condemn him, so he will be condemned by his own Conscience. chrysostom 
(s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in Epist. ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  advises every one to look into his own Conscience presently, and to be strict in self-searching that he may not be condemned with the world, for 'tis a dreadful Tribunal which all must appear before, and the trial of every one will be thorough, and impartial.  
6. Conscience will be with the ungodly in Hell to all Eternity. Can we go down indeed to the gates of Hell, and have some discourse with the damned there, and ask them concerning their Consciences, they would answer that a great part of Hell lies there, and that they feel within them a Worm continually gnawing, and which will never die: they would answer, that their Consciences now cannot be silenced, that there is no respite from their clamours, that they are continually upbraiding them with their madness in sinning; and their more than madness in refusing to turn to God, and to come to Christ for Life and for Salvation. Barnard has a very useful passage. 
(t) Optimum est tunc sentiri vermem conscientiae cùm possit etiam suffocari: itaque mordeat nunc ut moriatur, & paulatim desinat mordere. Mordendo rodat interim putredinem, & rodendo consumat, ut ipse quoque pariter Consumatur, nec foveri incipiat in immortalitatem. Vermis inquit eorum non morietur, & ignis eonum non extinguetur. Bernard. de Conversione ad Clericos, cap. 6. pag. 845.  'Tis best of all says he, that Worm of Conscience should be felt presently while 'tis possible to destroy this Worm. Let it by't now that it may die, and by degrees give over biting at all. Let it feed upon and eat away corruption, that itself also may at length be consumed; for 'tis sad to cherish this worm against hereafter, for then the worm will never die, and the Fire will never be quenched.  
I have finished that first particular, which was to prove that there is a Conscience in Man. In the second place I am to tell you what this Conscience is. And first I shall speak of the Name. And secondly, of the thing itself.  
1. I shall speak of the Name. Conscience (in Latin Conscientia, into which the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Holy Ghost uses in the original, is very well translated) is so called for several reasons.  
1. 'Tis called Conscience, because 'tis Cordis scientia 
(u) Conscientia est cordis scientia, cor enim & se novit, & multa alia; cùm se novit appellatur, Conscientia; cùm praeter se alia, nominatur Scientia. Bernard. de Interior. dom. cap. 22.  the knowledge of the Heart. The Heart of Man is capable of knowing itself and other things; when it understands other things this is science, but when it reflects upon itself this is Conscience. And indeed the Heart is in a special manner observed, both by Conscience, and by the Lord himself. Conscience if it be rightly informed, will not be contented with a Conversation which Men look upon as blameless; unless the Heart be upright and pure. 
(*) 
Nam scelus intra se tacitum qui cogitat ullum,  
Facti crimen habet— Juu.   If a man harbour malice in his breast, Conscience will charge him with Murder. If he look upon a Woman to lust after her, it will call him before God, Adulterer. If he abound never so much in profession, and external performances, yet if when he honours God with his lips, his Heart be removed far from him; Conscience will say he is a mere Hypocrite.  
2. 'Tis called Conscience because it is concludens scientia, a concluding knowledge, which is gathered from some premises that went before. Conscience therefore is styled by some a practical Syllogism, in which the major or first proposition is the Word of God, the minor or second proposition is from a reflecting on ourselves, whether we have done according unto or against the Word of God. And the conclusion, is a passing sentence upon ourselves, according to the same Word. The Scripture says, To be carnally minded is death; and the Conscience of a sinner, adds, but I am carnally minded, and I savour nothing else but what is carnal, and therefore I am a Child of Death. And again thus, He that loves the World, the Love of the Father is not in him; but says the Conscience of a worlding, I love the World, am greedy after it, and desire nothing comparable to it, therefore I neither Love the Father, nor have an interest in his Love. On the other hand, the Scripture affirms, He that receives Christ is the Son of God, but says the Believers Conscience. I am willing to receive Christ, to rule me, and to save me; therefore I am the child of God. And again; those are blessed that Hunger and Thirst after Righteousness; but says the Believers Conscience, I Hunger and Thirst after Righteousness, I desire to be made truly Holy, to be sanctified throughout in Body, Soul, and Spirit, therefore I am in a blessed State.  
3. 'Tis called Conscience, because it is cum alio scientia, a knowledge together with some other. Conscience supposes that we are known to some other, as well as to ourselves, and this is the best reason why 'tis called Conscience. But you will ask me who does know us as well as ourselves?  
1. The allseeing God does know us perfectly. 
(x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia sciamus cum legislatore Deo; ejus lege insinuante se animis nostris, & his idem testantibus. Vossius, de Orig. & prog. Idol. l. 3. c. 42.  The Apostle tells us that there is not any Creature that is not manifest in his sight, but all things are naked and opened unto the eyes of him, with whom we have to do. Heb. 4. 13. The Psalmist speaks to the same purpose, Psal. 94. 8, 9, 10. Understand, O ye brutish among the People, and ye Fools when will ye be wise? He that planted the Ear shall He not Hear? He that form the Eye, shall He not See? He that Teacheth man Knowledge, shall not He Know? Questionless His Eyes run too and fro, beholding the Evil and the Good. And indeed if there were not a God who knows us as well, nay, better than we do ourselves; we should not regard our own being privy to our wickedness; there is so much Self-Love, that we should not stand in awe of our own knowledge: but when we consider that the Lord also knows us, this causes Grief, and Fear, and Trouble when we do Evil.  
2. Our Lord Jesus who is ready to judge the quick and dead, does also know our works. In all those Epistles which he sends to the seven Churches of Asia, he says, I know thy works. 'Tis expressly said, that Jesus knew all men, and needed not that any should testify of Man, for he knew what was in Man. John 2. 24. 25. He understands the very secrets of the Heart, as well as what appears in the practice: and our Lord being to give every one his final doom, and to pass that sentence which can never be repealed, surely his knowledge should damp the fiercest Temptations, and make us diligent that we may be found of him in peace, without spot and blameless.  
3. The Elect Angels are witnesses of more than we are ware of. Upon this score it is that the Apostle in his charge to Timothy, mentions the Angels, as well as God and Christ. 1 Tim. 5. 21. I charge thee before God, and the Lord Jesus Christ, and the Elect Angels that thou observe these things. Says Calvin, 
(y) Angelo's Christo adjungit, non tanquam Judices sed tanquam futuros testes negligentiae aut temeritatis, ambitionis aut malae fidei, adsunt enim spectatores propter injunctam sibi ecclesiae curam. Calvin.  he adjoins the Angels to Christ, not as if they were to be Judges, but because they are witnesses of our miscarriages. The work of the Angels lies very much here in the Church Militant, they are Ministering Spirits, sent forth to Minister for them that are Heirs of Salvation; they rejoice at the Conversion of a Sinner; and surely then the sins of men displease them, and they are ready upon God's command to be the instruments of his revenging justice upon those who dare to Rebel against him.  
4. The Devils who are ready to be our Accusers, are also our Observers: They tempt us to sin, and if we yield to their Temptations, are forward to cry out against us. Satan indeed is a Spirit, and so invisible; but We are not invisible: he knows where we are, and what we do; nay, he can give a very shrewd guess at our very thoughts, and he does accordingly suit his baits and Temptations with marvellous subtlety. And because the Enemy observes us, and if we do wickedly, though secretly, will accuse us before God and take advantage against us to get us more under his power; therefore it infinitely concerns us to be sober and vigilant against this Adversary, and to resist him, being steadfast in the Faith, who goes about like a Roaring Lion seeking whom he may devour. 1. Pet. 5. 8.  
Thus you see the reason of the Name Conscience, it implies that others know us together with ourselves. Ah! let us not flatter ourselves with hopes of secrecy in sinning. More eyes than we imagine, behold us when we are committing the most concealed abominations. Devils look on, for they egg us to them. Angels look on and are angry. God looks on, who hates Sin with a most perfect hatred. Christ also takes notice, whose wrath is terrible; for who can appease it? whose Eyes are as a Flame of Fire, and who has said, I will make all the Churches to know that I am he which Searcheth the Reins and Hearts, and I will render to every Man according to his Deeds, Rev. 2. 23.  
2. Thus of the name Conscience, next of the thing itself. And here I shall not trouble you with those debates and disputes in the Schools about Conscience. I shall not take up time in determining those questions, whether Conscience be a distinct faculty in the Soul, from the understanding, or an Act of it? whether 'tis to be restrained to the understanding, or belongs also to the will and affections? whether it be an habit or no? These and such like questions will have a small influence unto the bettering of Conscience, and therefore I wave them.  
Origen gives this description of Conscience, that 
(z) Spiritus corrector & paedagogus animae socialis, quo separatur à malis & adhaeret bonis. Origen. lib. 2. in ep. ad Rom.  It is a Spirit which accompanies the Soul as a Schoolmaster and corrector, whereby 'tis separated from what is evil, and adheres and cleaves to what is good. If by Spirit here Origen mean a good Genius or Angel (as some interpret him:) then 'tis to be reckoned among his phancyes which have no Scripture-foundation: but if by Spirit, he mean a man's own Spirit, then 'tis a profitable description; for Conscience is indeed a Schoolmaster to instruct us in our Duty, and 'twill correct us sharply when we sin, and the lashes given by this Corrector are very dreadful; and that which Conscience aims at, is, that we may be deterred from Sin, and follow after Righteousness.  
Aquinas defines Conscience after this manner; 
(a) Conscientia est actus quo scientiam nostram ad ea quae agimus applicamus. Aquin. primae Qu. 79. artic. 13.  Conscience is an act whereby we apply our knowledge unto those things which we do. Now he makes three ways of applying our knowledge; 1. When we take notice what we have done, or not done; and so Conscience is said to Testify. 2. When we judge that this or that is to be done, or not to be done; and so Conscience is said to Bind. 3. When we pronounce what we have done, to be well or ill done, and so Conscience is said to Excuse, or to be full of Remorse.  
Amesius tells us, that 
(b) Conscienta est judicium hominis de seipso, prout subjicitur judicio Dei. Ames. De Cons. lib. 1. cap. 1.  Conscience is a Man's judgement of himself, as he is subject unto the judgement of God. The Lord has given unto Man his Word for his Rule, and the Lord himself will be his judge, now Conscience is persuaded that this judgement is certain, and that an account of ourselves and actions must shortly be rendered; therefore it passes a judgement presently. It meddles not so much with others, only so far as Duty towards them is to be performed; or we make ourselves partakers of their Sins. But Conscience has chief to do with ourselves; and truly it tries and judges concerning both our Estates and Actions, whether we be in an Estate of Nature or of Grace, whether our Actions be Good or Evil.  
Others do call Conscience, the Soul of Man recoiling and reflecting upon itself. These Recoils are Terrible and beat us to the Ground, nay strike us down to the very brink of Hell many times; when we look back upon our miscarriages, and our Sins are set in order before us, and our eyes are held waking, so that we can neither shut them nor look away. These reflections also are accompanied with great pleasure, when the Lord does work in us both to will and to do that which is good of his own good pleasure, and then shines upon his own workmanship; so that we know both that God has made us upright, and takes Pleasure in our uprightness. 1 Chron. 29. 17.  
But the Definition which I shall give you of Conscience, and at large Explain, is this; Conscience is a power of the Soul in Man, whereby we understanding the Will of God, are impelled to comply with it; and do bear witness concerning ourselves and actions, and accordingly judge, that is, acquit or condemn ourselves. This Definition I shall take into parts that you may the better understand it.  
1. Conscience is a Power in the Soul of Man. 'Tis a Power or faculty because it produceth acts, and is not got or lost as habits are; but is inseparable from the Soul,  from the Subject. I will not affirm that Conscience is really distinct from the understanding; but 'tis the understanding itself acting by way of Reflection. The Understanding does Act directly, when it apprehends what is True and False, what is Good and Bad; Absolutely and without Respect. But it Acts by way of Reflection, when it applies what it apprehends, and Reflects thus; Is that which is True and Good embraced, which is so worthy of all Acceptation? Is that which is Evil and False, Rejected and abhorred?  
This Power called Conscience is very notable: the Eyes of the Body indeed, can look every where but inward; but the Eyes of the Soul can look within as well as abroad. And this looking within is very needful, and of great use; for till we come to know ourselves, we shall know nothing else after a right manner. The Heathen Poet complains, — Nemo in sese tentat descendere, Nemo; No man does endeavour to descend into himself; But Conscience taking the Word, which is the candle of Lord, does thus Descend, and makes a Discovery of us to ourselves.  
2. Conscience implies some knowledge of the Will of God. Knowledge is the Light which Conscience is directed by, and the Will and Law of God is that which binds the Conscience. 
(c) Distinguitur Conscientia à nudâ veritatis apprehensione, assensum enim aliquem, eumque firmum in sese continet semper. Amesius. De Conscience. lib. 1. cap. 1.  The Will of God is not only understood, but also an assent is yielded to it, and there is a persuasion, that 'tis indeed his Will; Hence 'tis that conscience does more peremptorily call for Subjection to it. Were there no Light or Understanding of the Lords will, Conscience could not Act at all. There is a threefold Light which is given for the illumination of Conscience, that Gods Will and Man's Duty may be the better understood: Natural, Moral, Evangelical.  
1. The Light of Nature does discover many things, and informs the Conscience of several duties; though this Light does not tell us one word of Christ in whom 
(*) Perseus. Satyr. 4.  we have Righteousness to justify us, and Strength to perform what God requires; yet when Men are about to Sin, this Light does oppose many of the works of Darkness; and so renders them the more inexcusable, when they give way to their iniquities. The Lord is pleased to grant the Light of Nature to them unto whom the Gospel never came, and by a diligent  of this one Talon, how many Sins might they avoid, which being committed will make their misery the greater in another world. Conscience was busy in the very Gentiles, and told them that such and such things were forbidden, but the restraints of Conscience were but feeble. 
(d) 
— Video meliora proboque  
Detcriora sequor—   Therefore Medea cries out Though I see and approve what is good, yet I follow and practise what is evil. And Horace complains, Gens humana ruit per vetitum nefas. Conscience tells mankind that wickedness is forbidden, and yet notwithstanding they rush into it, and are at length ruined by it.  
Though Christians who enjoy the Oracles of God, have from thence a fuller understanding of the Lords Will; yet the Light of Nature is not to be neglected. And those Sins which are against the Light of Nature, as injustice, perjury, whoredom and the like, are carefully to be Eschewed: And such abominations will be the more Abominable if Acted by those who have a further light than that of Nature to instruct them.  
2. There is a Light which may be called Moral, whereby Conscience is informed concerning the will of God. This Light shined, as it were, from Mount Sinai when it was on fire, and the Lord was pleased to speak himself the ten Words or Commandments to the People. These Commandments are delivered at large, Exod. 20. and in these he does more fully show us what is good, and what he does require of us; and indeed nothing but what is good in itself, good to us, is required; and hereby our Obligation to Obedience is heightened, when the Authority of the Lawgiver, and the profitableness of the Laws go hand in hand together. A great part of the Scripture is but the Commentary which the Holy Spirit himself has made upon the ten Commandments: and truly the Commentary and the Text are of equal Authority, and both alike to be regarded by the Conscience.  
That Scripture, Eph. 5. 31. Let all bitterness, and wrath, and anger be put away from you, with all kind of malice, is a Commentary upon that Precept, Thou shalt not kill. And that Scripture, Gal. 3. 5. Mortify therefore your Members upon the Earth, Fornication, Uncleanness, Inordinate affection, and evil concupiscence, is a Commentary upon that Commandmandment, Thou shalt not commit Adultery. I might instance in the rest, to show that the Commands of God are exceeding broad, and extend not only to the whole Conversation, but even to the very thoughts and affections: there is not one Member of our Bodies but is under a Law, to be employed as an Instrument of Righteousness unto Holiness, Rom. 6. 19 There is no power of our Souls but God requires it should be subject to him, and exercised for him. The Law is so pure and Spiritual, that it cannot allow of a wicked thought, of a carnal desire, of a bad intent or design. All this Conscience must be informed of, that it may be the more faithful in charging us to endeavour after an universal Obedience, and conformity of our whole man unto the will of God.  
3. There is a Light which may be styled Evangelical. The Light of the Gospel also serves to enlighten the Conscience; 'tis called by the Apostle, the glorious Gospel of the blessed God, 1 Tim. 1. 11. and from God the Author of it, does flow its Authority, to bind the Conscience to Obey it. The Gospel as it contains Promises exceeding great and precious, so also Precepts which are so suited unto our present state, as that by the power of the special Grace of God which is vouchsafed to us, we are able to Obey. So that though the Law is weak through the Flesh, and we are not able to keep it, and obtain Life by that means; yet the Gospel does abate of the Laws rigour; and if we believe in Jesus, and are holy in sincerity, notwithstanding we fall short of absolute perfection; our Grace being true shall through Christ be accepted and rewarded.  
'Tis well that Conscience is to be directed by the Light of the Gospel, for the Law 
(e) Nihil gravius, nihil miserius conscientiâ territâ lege Dei & conspectu peccatorum. Luther. Tom. 4. in Psal. 128.  considered in itself, and not in the hand of a Mediator, can discover nothing to the Conscience of a Transgressor, but matter of horror and desperation: For the Law being broken, Life is lost, and the curse is due; nay, every transgression has power sufficient to lay us under the curse, Gal. 3. 10. Cursed is every one that continueth not in all things which are written in the Book of the Law to do them: and having thundered out the curse, the Law leaves a Man under it, and does not tell him of any Remedy. But now the Gospel commands Repentance, which the Law allows not of, and encourages to Repentance, by assuring us, if we Repent we shall not perish, but our sins shall be blotted out, when the times of refreshing shall come from the presence of the Lord, Acts 3. 19 The Gospel also does command a sinner to come to Christ, to believe in him, 1 John 3. 23. This is his commandment, that we believe on the Name of his Son Jesus Christ. That is, that we receive him as Lord and Saviour, and accept those benefits of pardon, Grace, and Glory which he has purchased, and freely proffers to us. And thus by this command Conscience is obliged to do that as a Duty, which is one of the greatest Privileges imaginable.  
You see what binds the Conscience, namely, the will of God discovered; partly, by the Light of Nature, but principally by the Law and Gospel. 
(f) Constat synteresis latiore sensu partim ex principiis moralibus in natis cum eorum conclusionibus; & partim ex iis quae Deus insuper homini praescripsit, sed utramque partem constituit voluntas Dei revelata, quâ homo intelligit sibi suum officium praescriptum esse. Hinc lex Dei sola obligat conscientiam, per legem autem intelligigimus volunt atem Dei revelatam ità ut contineat etiam illa quae in Evangelio praescribuntur. Amas. l. 1. De Consc. c. 2. p. 5.  All these Discoveries of the will of God are to be kept safe in the Conscience; one part of which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to keep; because practical Truths are to be Treasured up there: we must be acquainted what is the will of God, and do that will as well as understand it. The adequate Rule of Conscience is the will of God, and of this will in his Word there is the fullest Revelation; here man's Duty is prescribed and shown, and so far as the Word commands, Conscience is obliged, and no further. As God alone knows the Conscience, and has power to punish it, so he alone can bind it. I acknowledge that for Conscience sake we are bound to obey the just commands of Men that are in Authority over us: but the Obligation upon Conscience to do this comes not from them, but from God's command, that we should be Subject to them, and to be ready unto every good Work, Tit. 3. 1.  
3. As Conscience implies a knowledge of the will of God, so 'tis the Office of Conscience to impel us to comply with his will which is made known to us. The Prophet speaking concerning the Spirit bringing the Word to remembrance, tells the Children of Israel, Isa. 30. 21. Thine Ears shall hear a word behind thee, saying, This is the way, walk in it when ye turn to the right hand, and when ye turn to the left. These words may very aptly be applied unto Conscience, which is as a Voice within us, saying concerning forbidden paths, These are not the way, and therefore turn out of them; but concerning commanded Duties, These are the way, and therefore practise them. When Joseph was solicited by his Mistress to commit folly, and the temptation was strong, considering the circumstances which he was in, It was Conscience that minded him of his Obligation to his Master, which he ought not to requite by defiling of his Bed; and especially how evil and heinous such a deed would be in the Lords eyes: and he comes to a fixed resolution not to yield, not to go contrary to his Conscience and Duty. How (says he) shall I do this great wickedness and sin against God? Gen. 39 9 Conscience is not only a witness to testify concerning us, nor only a Judge to pass Sentence upon us, but also a Law commanding and stirring us up unto our Duty, and when it does thus excite us to Obedience, First, it uses God's Name and Authority: Secondly, it charges under the greatest penalties: Thirdly, it sets before us the Lords great goodness.  
1. Conscience to impel us to Obedience uses Gods own Name and Authority. Thus saith the Lord, says Conscience: These commands are the commands of God, they are enacted by Him who is the supreme Lawgiver, who hath power to save and to destroy, James 4. 12. The Thessalonians when they received the Word of God which they heard of the Apostles, they received it not as the word of Men, but as it is in Truth the word of God, which worketh effectually in them that believe, 1 Thes. 2. 13. Conscience charged them to receive the Gospel, because the Gospel of God; and they did receive it, though hereupon they were exposed to never so great Afflictions and Tribulations. Conscience looks beyond Instruments, which are but Earthen Vessels, Men of like passions with ourselves; and eyes that God who employs and sends them. In the Publishing of a Proclamation, who says, Thus saith the Town-Clerk? No, every one concludes, Thus saith the King. This is really the will of God, says Conscience, and therefore do not dare to be obstinate against it. It uses the same Language which the Apostle Paul does to Timothy, after it has urged unto Duty, and to take heed of sin: I charge thee before God and the Lord Jesus Christ, who shall Judge the quick and the dead at his appearing and his Kingdom, 2 Tim. 4. 1. Here is such a Name and Authority used as may well make us to stand in awe.  
2. Conscience charges us under the greatest penalties. It tells us indeed of temporal plagues, and Spiritual Judgements, and how much sin may cost us in this present World; but that's not all, nor the worst of all; it also makes Hell naked before us, and takes off that covering which is upon Destruction, and bids us look down, and then asks this Question, How will you be able to dwell with devouring fire? How will you be able to inhabit everlasting burn? Is it good, says Conscience, to Live without God in this World, and with a curse to departed for ever from him in the next? Isit good to enjoy the pleasures of sin, which are but for a season, and then to be tormented in those Flames which never can be quenched? To run into sin, is to rush into a Battle against that God, against whom none ever hardened themselves and prospered. To run into sin is a mad venturing to leap into Hell; think of this when tempted. Oh how slender are the penalties wherewith Humane Laws are backed! Those Statutes which were made by severe Draco, which are said to be writ with Blood, because he punished every fault with Death; had not such a dreadful penalty annexed to them, as the Laws of God: For what is the Death of the Body, if compared with the Damnation of the Body and Soul for ever? Luke 12. 4, 5.  
3. Conscience that it may persuade us to Obedience, sets before us the Lords great goodness; bids us behold his goodness as well as his severity, Rom. 11. 22. It tells us, that if we depart from God, we forsake our own Mercies, we leave our Rock and Fortress, and betray ourselves into the hands of Enemies. It uses the cords of Love to draw us after God, as well as the Reins of fear to restrain us from sin.  
It brings Mercies to remembrance, all which (and oh how great is the Number of them!) are as so many Obligations to Obedience, and withal assures us that God is such a Master, that if we follow him fully, we shall not want renewed and multiplied encouragements in his Service. What Nathan spoke unto David after his sin, Conscience does speak after the same manner before, to keep us within the bounds of our Duty. God has delivered, he has loaded thee with benefits, and if these are too little, he is willing to give more; and therefore leave him not, but cleave unto him.  
All these ways does Conscience take to move us to do the will of God; and indeed especially at some times its impulses are very vehement and strong; it fills its mouth with Arguments, and evidently lays before us the unreasonableness and danger of sin, and uses a rest less importunity to dissuade us from it; and if Conscience, notwithstanding all this, be stifled, hereby we shall vastly increase our guilt, and our sinning will become by far the greater provocation.  
4. As 'tis the Office of Conscience to impel us to comply with the will of God, so also to bear Witness concerning ourselves and Actions. As it tells us what we should do, so what we do it exactly observes. 'Tis very evident from Scripture, that this witness-bearing is a main part of the work of Conscience, Rom. 9 1. I say the truth in Christ, I lie not, my Conscience also bearing me witness in the Holy Ghost. So 2 Cor. 1. 12. the Apostle speaks of the testimony of his Conscience, that in simplicity and godly sincerity he had had his conversation in the World. Conscience is such a witness as is more than a thousand other witnesses, for 'tis privy to all we do; it will many times cry out against us when others flatter us. 
(g) Magna vis est Conscientiae Judicis, & magna in utramque partem; ut neque timeant qui nihil commiserint; & poenam semper ante oculos versari putent qui peccârint. Cicero, Orat. pro T. An. Milone, pag. 553.  And if it testifies good concerning us, it will not be controlled by men's censures, nor by Afflictions, which are seeming tokens of God's Anger. Job's burden was very heavy, his griefs and calamities were more weighty than the Sand, so that his words were swallowed up. His Friends charge him with Hypocrisy, and yet Conscience witnessing for him does prevail, Job 27. 5. Till I die I will not remove my integrity from me, and his Heart winessing to his Righteousness and sincerity he goes higher, Job. 16, 12. Also now behold my witness is in Heaven, and my Record is on High. Three things are implied in this witnessing of Conscience.  
1. A recollection of what we have done. It has a notable faculty in running back upon the footsteps which we have taken. 
(h) Cambdens' Remains, pag. 26.  The old English word for Conscience was In-wit, because it knows whatever is within us, whatever is done by us. Those which we read of, Jer. 8. 6. who when God harkened and heard, did not speak aright, did not say What have we done? 'tis a sign their Hearts were hardened, and their Consciences for the present cast into a dead sleep. But here I must say that Conscience, though asleep is like Noah, who knew what his younger Son had done to him, and how he had looked upon his nakedness when he was asleep. Conscience when it wakes will understand all that was done before; and the sooner it gins to reflect, the better will it discharge its duty.  
2. This witnessing of Conscience implies a comparing of what we have done with that rule which God has prescribed us. What was feigned concerning Janus that ancient King of Italy, that he had two faces, may truly be affirmed concerning Conscience; with one face it looks forward towards the Word which is the rule of Righteousness, and with the other it looks backwards towards ourselves, and then inquires whether there be that purity and uprightness of Heart, and that living soberly, righteously, and godly, which the Word does so expressly call for.  
3. The witnessing of Conscience implies its bringing in evidence pro or con, for or against us, according as we have, or have not taken heed to that rule, which whosoever walks according to, Peace and Mercy shall be upon them, Gal. 6. 16. The witness of Conscience is an accusation upon doing Evil, but an apology upon doing well.  
1. This witness of Conscience is an accusation upon doing Evil. Conscience does charge the soul with guilt and this is a very heavy charge, where sinners are not without, or past feeling. The Conscience of David when Nathan came to him, presently seconded Nathan. The Prophet accused him, Thou art the Man, his Conscience also sides with the Prophet, and he accuses himself: I have sinned against the Lord, 2 Sam. 12. 13. An accusing Conscience made David so sensible of his need of mercy, and so earnest that he might obtain it; the sight of his sins caused most deep dejection of spirit. The thirty eight psalm is called a Psalm of David to bring to remembrance. His conscience was busy in reflecting and accusing when he wrote it; and how does he complain, v. 3! There is not any rest in my bones because of my sin, for mine iniquities are gone over my head as an heavy burden, they are too heavy for me, I am troubled, I am bowed down greatly, I go mourning all the day long, v. 4. 6.  
There are six things to be observed concerning the accusations of Conscience.  
1. Conscience accuses undeniably, it does not charge the sinner upon hear-say, or upon surmise, but upon its own knowledge; I accuse of nothing, says Conscience, but what I saw done with my own eyes, and when I saw it I wrote it down, with all the aggravating circumstances of it in my own Book of remembrance, and here you may find it registered. You may as well deny that you see at all, when you see most plainly, as deny Consciences accusing testimony. We find therefore in Scripture, that when Conscience has brought to remembrance sins committed a great while before, its testimony even then could not be denied. joseph's Brethren many years after their cruelty towards their Brother, cry out We are Verily guilty: Conscience accused, and they could not deny it. Job's Conscience told him of the sins of his youth, when he was grown up to riper years, and he acknowledges them, Job. 13. 26. For thou writest bitter things against me, and makest me to possess the iniquities of my Youth.  
2. Conscience accuses boldly, as 'tis said of Death, that it comes as easily to the Prince's Palace, as the Beggar's Cottage; so it may be affirmed concerning conscience, 'twill come and speak as plainly to the highest, as to the meanest. 'Tis not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a respecter of persons: Conscience has no more reason to fear the greatest, than the poorest. Can the greatest man punish his Conscience for being plain with him? He may indeed wound it more and more, but this will in the end only increase his own smart and anguish. Prophets and Ministers have not access unto some, nor an opportunity to tell them of their misdoings, and if they have, and do discharge their duty, they may suffer for it. John the Baptist was sent to Prison for reproving Herod, and afterwards his life was taken away: But though Herod was no more troubled and rebuked by John, yet his own Conscience does fearlessly and impartially deal with him, and therefore when he heard of the fame of Jesus, he cries out John is risen from the Dead; which shows that his Conscience flew in his face about him.  
3. Conscience accuses of high matters, of such crimes the least of which deserves damnation. There is nothing which Conscience does accuse of but sin, and sin is the Transgression of a Law, and that Law is the Law of God, and this God is an infinite Majesty, and therefore sin does merit an infinite punishment. Though Papists call some sins venial, and make but light of them; yet a serious Conscience looks upon every sin as justly deserving Eternal condemnation: the Apostle speaks indefinitely concerning sin, without excepting any. The Wages of Sin is Death, Rom. 6. ult. and by Death he means Eternal Death, for 'tis opposed unto the gift of God, which is Eternal Life by Jesus Christ our Lord. Among Men there are indeed some petty faults, which a Malefactor is not so afraid when accused of; but how pale does he look, when Felony, or Murder, or Treason is laid to his charge, alas the Gallows, the Gibbet, Hanging, Drawing, Quartering; he now fears. Conscience brings in an indictement against the sinner for nothing but what is damnable, for every sin against the great God, is so; in its own Nature. And if every sin makes the Soul liable to the vengeance of Eternal fire, how may the sinner be amazed when all his iniquities are set in order before him!  
4. Conscience accuses a man to himself. Luther tells us concerning a certain Cardinal that was wont to say. Conscientia est mala bestia quae facit hominem stare contra seipsum. Conscience is an evil Beast, for it makes a man to stand against himself. When Conscience is our accuser, our accuser is within us, and we can go no where without this accuser. A man by this means becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a selfpunisher. These self accusations do break a man's spirit, they embitter all Temporal comforts, and Oh! how bitter then do they make affliction?  
5. Conscience in its accusations lets us understand, that God understands better than itself what it lays to our charge. The Apostle tells us, that God is greater than our Hearts, and knows all things, 1 John 3 20. This Text plainly informs us that God knows by us more than we know. Many sins slip out of Our memories, but none out of Gods. Hos. 7. 2. They consider not in their Hearts that I remember all their wickedness, now their own do have beset them round, they are all before my face. When Conscience is awakened, and we are beset round with our own do, this causes the perplexity, that they are all before God's face, he remembers all, though we are not able to number half of them. Moses cries out, We are consumed by thine anger, by thy wrath are we troubled, Thou hast set our inquities before thee, our secret sins in the light of thy Countenance, Psal. 90. 7. 8.  
6. Conscience is many times incessant, and not to be silenced in its accusations. Augustine 
(h) Qui malas habent uxores domus suas intrare nolunt, ad forum exeunt & gaudent; coepit hora esse quâ intraturi sunt ad domum suam & contristantur. Intraturi sunt ad taedia, ad murmura, ad amaritudines, ad eversiones. Si ergo miseri sunt, qui cùm redeunt ad parietes suos timent; quantò miseriores, qui ad conscientiam redire nolunt, ne litibus peccatorum evertantur?  possis libens redire ad cor tuum, illud munda. Aufer cupiditatem, sordes; aufer labem avaritiae, malas cogitationes, odia, non dico adversus amicum, sed etiam adversus inimicum; aufer ista omnia Intra cor tuum; & gaudebis Aug. in. Enarrat. in Psal. 33. pag. (mihi) 237, 238.  compares a clamorous Conscience to a brawling Woman, whose Tongue being set on fire of Hell, never lies still but is continually shooting forth bitter words. Now Solomon tells us, 'Tis better to dwell in the corner of a house top than with such a Woman in a wide house, Prov. 25. 24. nay, 'Tis better to dwell in the Wilderness than with a contentious and angry Woman, Prov. 21. 19 But how much more intolerable are the reproaches of an enraged Conscience! Flashes of Hell fire do issue as it were out of the mouth of it, it is continually bringing guilt unto remembrance, and speaking of those Flames unto which this guilt does render the Soul that sins, obnoxious and liable.  
Thus the witness of Conscience is an accusation upon doing evil, and such an accusation as may very much be dreaded.  
2. The witness of Conscience is an Apology upon doing well. It will bear witness for those that are sincere, when they walk before God in Truth and with a perfect Heart. It must indeed be granted that in many things all (even the very best) do offend, Jam. 3. 2. But conscience takes notice of the bent and desire of the Soul to please the Lord, and how burdensome and bewailed infirmities are. Conscience will excuse and defend if there be a will to do good, though evil at the same time be present; as it was with the Apostle himself. Rom. 7. 21. Conscience having looked into the Gospel, understands, that God does not deal with Believers, according to the terms of the Covenant of Works, which had a promise of Life only upon condition of perfect obedience, but Death was threatened upon the least transgression. No, no, they are not now under the Law, but under Grace, and in the new Covenant, sincerity is accounted and accepted as our perfection before God, through Christ Jesus. Now Consciences excusing or defending is of great force and weight. 'Tis not to be checked by the reproaches of men, nor by the accuser of the Brethren.  
1. Conscience excusing us is not to be checked by the reproaches of Men. How (eager as I hinted before) were Jobs friends in their censures and accusations? They thought his Religion was but a mere show, and that he had used the Form of Godliness only as a cover for his wickedness and injustice. Hark how he speaks to them, Job 19 2, 3. How long will ye vex my Soul, and break me in pieces with words? these ten times have ye reproached me, you are not ashamed that you make yourselves strange unto me; and yet notwithstanding all, as long as his Conscience did clear him, his confidence is not shaken; and he says, the Righteous (surely including himself) shall hold on his way, and he that hath clean hands shall wax stronger and stronger, Job 17. 9  
2. Consciences excusing us, is not to be checked by Satan the Accuser of the Brethren. As Job's Friends did censure him, so Satan accused him of Mercenariness and selfishness in his Religion: Doth Job fear God for nought? But put forth thy hand now, and touch what he hath, and he will curse thee to thy Face. These were the words of Satan, Job 1. 9 11. But instead of this, when all was taken away, Job blesses the Lord; nay, when his Bone and Flesh were touched, he says, Shall we receive good at the hand of God, and shall we not receive evil? Job 2. 10. Job's sincerity is proved, and approved, is evident to himself; and Satan, who 'tis likely enough was busy to disturb him, is demonstrated to be a Lyar.  
As the Devil does hid the faults of the profane and secure from their eyes, so he is continually objecting to the sincere their failings and imperfections: by his good will he would have us see no sin at all, or nothing else but sin; and from the remainders of Corruption, he is bold to call the Saints Hypocrites, though these remainders are never so much their burden. But if Conscience does give testimony, that they delight in the Law of God after the inward Man, and that the evil in themselves, they hate, and desire to be delivered from the Body of sin and Death: Notwithstanding Satan's slanders, they give thanks to God because there is now no condemnation to them, being in Christ Jesus, Rom. 7. latter end, compared with Rom. 8. the beginning. So much for this Office of Conscience, which is bearing witness, both by way of Accusing and Excusing.  
5. It follows in the Definition, that 'tis the Office of Conscience to Judge, that is, to acquit, or to condemn us. Judging lies in these two things, in absolving and condemning. The Judge, if Righteous, does acquit the Innocent, does condemn the guilty. Now, condemning and not condemning, or absolving, are both ascribed unto Conscience, by the Apostle, 1 John 3. 20, 21. For if our heart condemn us, God is greater than our heart, and knoweth all things; beloved, if our hearts condemn us not, then have we confidence towards God. There is a kind of a Tribunal erected in the Soul of Man, and after Conscience has brought in Evidence, and Acted the part of a Witness, than it Acts the part of a Judge, and passes Sentence, which is twofold: A Sentence of Absolution, a Sentence of Condemnation.  
1. Conscience as a Judge passes a Sentence of Absolution; and, if being rightly informed, Conscience grounds its Sentence upon Scripture; we may conclude that what it loses on Earth is loosed in Heaven. When Conscience does declare to the true believer, that he is justified by his Faith, and has Peace with God through our Lord Jesus Christ; it says no more than what God himself has plainly spoken, Rom. 5. 1. When it declares unto humbled and penitent Souls, who are humbled because they have sinned and perverted that which is right, and see that it has not profited them; and who also confess, and are willing to forsake their Iniquities: when it declares unto such, that Mercy and abundant Pardon belongs to them; truly there is plain and sufficient warrant from Scripture for this Declaration. To be absolved in the Court of Conscience is matter of great consolation, and if Conscience draw its conclusions from Scripture-premises, it may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strong consolation, such as has a firm basis and Foundation.  
When Conscience does absolve, much is contained in this Sentence; it pronounces us free from punishment, and also sentences a reward unto us; it shuts Hell, and opens Heaven: for a reward, and the greatest that can be conceived, (nay, how great cannot be at present conceived) is surely though freely promised unto them that are sincere Believers. 'Tis indeed a reward of Grace, not of Debt; but because of Grace, therefore the more sure, Rom. 4. 16. Therefore it is of Faith that it might be by Grace, to the end the promise might be sure to all the Seed. Conscience in Judging does Act as God's Vicegerent: He himself will Judge at last as it (if it have light and purity) does Judge at present. And those who are now acquitted in the Court of Conscience, shall be also absolved at the great Tribunal. The Apostle having said, We have known and believed the Love that God hath to us, presently speaks concerning boldness in the day of Judgement, 1 John 4. 16, 17.  
2. Conscience, as a Judge, passes a Sentence of Condemnation, 
(i) 
Exemplo quodcunque malo committitur ipsi,  
Displicet authori: prima est haec ultio quod se,  
Judicè, ne more nocens absolvitur.  
Juvenal. Satyr. 13.   and this Sentence is passed upon the Impenitent, the Hypocrites, and the Unbelievers; and because the Scripture does condemn these, we may truly say, that what Conscience binds on Earth is bound in Heaven. I grant indeed, that if Conscience should pass Sentence according to the Law of works, every Child of Adam (the Holy Child Jesus excepted) would be condemned. Hark what that Man after Gods own heart said, Psal. 130. 3. If thou Lord shouldst mark Iniquity, O Lord, who shall stand? And Psal. 143. 2. Enter not into Judgement with thy Servant, for in thy sight shall no man living be justified. His Conscience saw so much (and God saw a great deal more) of sin, that in strictness of Law and Justice it told him he was a condemned Man. But by the Law of Grace they who turn from sin, and believe in Christ, are acquitted. But as for those who will not come to Christ that they may have Life, but prefer their fleshly and worldly Lusts, and those things wherewith these lusts are gratified, before the Lord of Life and Glory; as they are condemned by the Law of Works, so likewise by the Law of Grace: Conscience therefore doing its Office, passes a dreadful Sentence upon them, and tells them, that the wrath of God abides on them, John 3. ult.  
But here 'twill be needful to note a difference between Consciences condemning a sinner now, and the Lords condemning him hereafter: that Sentence which Christ will pronounce at the last day, will be peremptory, unalterable; therefore that Judgement is called Eternal Judgement, Heb. 6. 2. There is no appeal from that Tribunal, no reversing of the Sentence; but those that are then condemned, Go they must, and that immediately into everlasting punishment; as the Righteous, on the other hand, into Life Eternal, Mat. 25. ult. But when Conscience does at present condemn a sinner, it does not preclude and shut up the door of hope against him; its Sentence of condemnation is but conditional, in case of continuance and obstinacy in sin. But if the unbeliever will believe in Jesus, and the impenitent will mourn for their Iniquities, and turn from them to God, than they shall no longer be under condemnation; but as sin hath Reigned unto Death, so shall Grace Reign through Righteousness unto eternal Life by Jesus Christ our Lord, Rom. 5. 21.  
I have told you how the Office of Conscience is to Judge, that is, to acquit or condemn. Now, there are four things that come under this Judgement of Conscience. Our Actions, our Communication, our Thoughts and Affections, our Estate to God-ward.  
1. Conscience judges of our Actions and Conversation; and if our Conversation be such as becomes the Gospel, if we shine as lights in the midst of a crooked and perverse Generation, than it says, Well done. But if we profess to know God, and in Works deny him, being abominable and disobedient, and to every good work Reprobate; Conscience condemns such do, and says many times in plain terms, that our profession is but mere Mockery.  
2. Conscience judges of our Communication; though words are commonly called wind, yet Conscience does not make light of them. It does approve of Holy and Edifying Discourse; when out of the abundance of the Word of God in the heart, the mouth speaketh that which is good, and which may administer grace unto the hearers. For when they that feared the Lord spoke often one to another, the Lord harkened and heard it; and a Book of remembrance was written before him for them that feared the Lord, and that thought upon his Name, Mal. 3. 16. But Conscience does condemn corrupt communication, especially where the Tongue shows itself an unruly evil full of deadly poison, by that filthy talking, lying, swearing, cursing, backbiting, which proceed out of the mouth. And it does not stick to say, The Tongue being not bridled, all Religion is but vain, James 1. 27.  
3. Conscience judges of our Thoughts and Affections; these as they ought to be agreeable to Rule, so they come under censure. The Law is so large, that it reaches to our very Thoughts. The wicked man is to forsake his thoughts as well as ways, else he cannot be a sincere Convert, nor obtain Mercy, Isa. 55. 7. Conscience here is very prying, because these internal Acts, these thoughts, and desires, and designs, do very much discover what the heart is. If wicked thoughts, which are all vain and unprofitable, and likewise hurtful, are suffered to lodge in the heart, and are delightful and welcome Guests to it, 'tis a sign the heart is unrenewed: but if these thoughts when they arise in the heart, are a burden, are conflicted with, and help is implored against them, that God himself would show his power, and bring them into Captivity; this speaks the heart sanctified. If there be a will and desire in the heart to sin, though want of Opportunity, or fear of Disgrace hinder the Act, Conscience will condemn this as a transgression of the Law, which does require inward Rectitude, as well as outward Righteousness. And on the other hand, if there be a sincere desire and purpose to obey the Lord, Conscience judges this to be Obedience, because God is pleased to account it so. Abraham is said by Faith to have Offered up his Son Isaac; nay, 'tis twice said, that he Offered him up, Heb. 11. 17. when he only had a purpose to have done it.  
4. Conscience does judge concerning our State to God-wàrd; Whether we are or are not reconciled to him. If we Live and walk after the Flesh, if our main care is to provide for the Flesh, and we account it our greatest happiness to fulfil the lusts of it, and we are resolved to please our Flesh, though God be never so much Angered; truly Conscience may then judge our state to be bad. But if we walk not after the Flesh, but after the Spirit, if our hearts are renewed by the Spirit, and in our lives we are led by him, than Conscience may judge us to be in Christ, and that there is therefore no condemnation to us, Rom. 8. 1.  
I must here Observe, that Conscience may condemn a particular Act, when the Estate is not condemned. David's carriage towards Vriah was very foul, yet his state was not altered from Grace to Nature: Asa his trusting in an Arm of Flesh, and imprisoning the Prophet that rebuked him, were Acts to be condemned, yet his State was good, and 'tis said of him, that his heart was perfect with God all his days, 2 Chron. 15. 17. compared with Chap. 16. 2, 3. 10. But if the state be bad, all particular Acts must needs be bad also: If the Tree be corrupt, the Fruit will be like it; for though Conscience may approve of some thing done by a man in a Natural state, as being good for the Matter of it, yet if it Judge aright, it must condemn it as evil, in regard of the Manner.  
Thus have I at large explained the Definition which I gave of Conscience, That it is a Power of the Soul in Man, whereby we understanding the will of God, are impelled to comply with it, and do bear witness concerning ourselves and Actions, and accordingly Judge, that is, acquit or condemn ourselves.  
In the third place, I am to assign the Reasons why the Lord has given unto Man a Conscience. The Reasons are three.  
1. Conscience is given unto Man that it may be a remembrancer, to put him in mind of God. To remember God is man's great Duty, he cannot begin too soon to do this; therefore, says Solomon, Remember now thy Creator in the days of thy Youth, Eccles. 12. 1. and after we have begun, we must hold on; for there can never be any good reason why the Lord should be forgotten. How many Millions of things are there which are appointed to put us in mind of God? The invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his eternal Power and Godhead, Rom. 1. 20. The Sun, the Moon, and all those thousands of shining Stars that our Eyes behold in the Firmament; the Fowls that fly in the Air, the Beasts of the Earth, the great Sea, and the Creatures that pass through the paths of it; the Trees, the Plants and Flowers that grow in the Field; are all as so many remembrancers to bring God to the thoughts of the Children of Men; so that they are without excuse if they forget him.  
But besides all these, there is a Monitor within, something in their own Breasts, and that's Conscience, which will be telling them of God, which will be telling them of his Power and Presence; and that which Conscience does infer from hence, is this; Let all the Earth fear the Lord, let all the Inhabitants of the World stand it awe of him, Psal. 33. 8. Conscience does Comment upon the Creatures; How glorious is that God who made all these! and he that made can also destroy: and therefore his Anger is to be dreaded. He Rules and Governs the World; He forms the Light, and create● Darkness; he makes Peace, and creates Evil; and therefore surely 'tis wisdom to please him, and the height of madness to provoke him.  
2. Conscience is given to Man, that it may put him in mind of his own great Interest and concern, which is to secure his Soul, and to provide for Eternity. 'Tis not without reason that the Natural Man is called flesh in Scripture, Gen. 6. 3. The flesh does so prevail against the Soul, as to take up his whole time and care. His great inquiries are, What shall I eat? what shall I drink? and wherewithal shall I be clothed? Mat. 6. 31. And thus he would live, as if he had no Soul to save or lose, if Conscience did not put him in mind of that precious Jewel which he is entrusted with, and bring to his remembrance that of our Lord Jesus, Mat. 16. 26. What is a Man profited, if he shall gain the whole World, and lose his own Soul? Or what shall a Man give in exchange for his Soul? Conscience tells us of a Soul which is of greatest value, and which is in greatest danger. It calls a Man a Fool for saying, Soul, take thine ease, eat, drink, and be merry, thou hast Goods laid up for many Years. Sumptuous Fare cannot satisfy the Souls hunger, the most delicious Wines cannot quench the Souls thirst; nor purple and fine Linen cover the Souls Nakedness. These things only gratify the senses, but some thing that's higher, and more durable must be looked after, that may be a proper and suitable good unto the Soul of Man, which is of a Spiritual and Immortal Nature; and if you ask what that is? I Answer, the Eternal and All-sufficient God. 
(k) Magnus es Domine, & laudabilis valde, magna virtus tua, & sapientiae tuae non est numerus. Tu excitas ut laudare te delectet; quia fecisti nos ad te, & inquietum est cor nostrum donec requiescet in te. Augustin. Confess. l. 1. c. 1.   
3. Conscience is given to Man, that it may tell him of his Duty, and urge him to the performance of it. Such is the corruption of Man's Nature, that he hates Instruction, and is apt to cast the Law of God behind his back Psal. 50. 17. but Conscience observes what that Law requires, and says 'tis Holy, just and good, and therefore does protest against the Transgressing of it. Conscience tells us that God is a better master than sin and Satan; He rewards his Servants with Life and Joy, but They theirs with Eternal Death and Woe. The Apostle speaks of all men, even the Heathens, that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The work of the Law written in their Hearts, Rom. 2. 15. The Consciences of Men are the Tables where the Laws of God are written, and Conscience is continually opening these Tables, and commanding men to read and do their duty. I grant indeed that there is a writing of the Law in the Heart, which is promised in the new Covenant, which all men have not, but is peculiar to Believers, and when this promise is made good to any, not only are their minds enlightened but their hearts changed; there is a suitableness between their renewed wills, and the Laws of God, so that now they are desirous to keep them, as before they were violently bend to break them. But the writing of the Law in the Conscience is common, and Conscience understands this Law that it may press obedience to it.  
4. Conscience is given to man that it may warn and caution him against the Tempter. It is as it were the Watchman which gives notice of this Enemy's approach. Of all the powers of the Soul the Devil does least like this, for it does most withstand him. When Satan promises great matters to those whom he tempts, Conscience says that a Liar is not to be believed. Either he will not give what he promises, or if he does, what he gives had better not be given, because 'tis given to the sinners hurt. ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gifts of Enemies are no gifts at all, or worse than none. When Satan pretends to aim never so much at our advantage, or advancement, or delight, Conscience sees the Snake in the Grass, and tells, that the Devil is a Murderer, and in every temptation is carrying on a murderous design against us. When Satan comes with the sweet cup of sinful pleasures, Conscience says, Drink not, for there is rank poison in it. When Satan transforms himself into a Friend, and seems to consult our safety, and ease, and gain, Conscience cries out, Take heed, a Murderer is near you, and therefore yield not to him, give him no admission.  
5. Conscience is given unto Man that it may give Testimony to the Word of God, and side with it against all carnal reasonings & Affections. Our Lord Jesus had to do with Hearers which were captious, which were still ready to start their frivolous objections against himself, and against his Doctrine, as when he said, if I be lifted up from the Earth, that is Crucified, I will draw all men to me; they presently object, Christ abideth for ever, and how then can he be lifted up? Joh. 12. 32. 34. Now he does not answer directly to their objection, but applies himself to their Consciences, and tells them, 'twas but a little while that the light was to be with them, and therefore says he, Walk while ye have the Light, lest Darkness come upon you; for he that walketh in Darkness knoweth not whither he goeth, v. 35. So the Apostle did commend himself to every man's Conscience in the sight of God; and adds, if our Gospel be hid, 'tis hid to them that are lost, 2 Cor. 4. 2, 3. Conscience is more ready to close with Truth; the Affections hang off because Truth does thwart them while they remain carnal. The Consciences of the Jews, many of them, were convinced that Jesus Christ was the true Messiah, but their Hearts were against following of him, for they loved the Praise of men more than the Praise God, Joh. 12. 42, 43. When a corrupt will says concerning a precept, This is an hard saying, 'tis too strict: Conscience will confess, 'tis just and good to be obeyed. When a carnal mind fancies absurdities 
(l) Prodigiosus certe humani ingenii furor, quòd injustitiae potius Deum insimulat, quam ut se coarguat caecitatis. Calv. in Epist. ad Rom. c. 9 v. 14.  in the mysteries of the Gospel, and says, how can these things be? Conscience is modest, and replies, that God is True, and man's understanding is shallow, and therefore man is to believe what God speaks, for certain, though he cannot fully comprehend it.  
6. Conscience is given unto man, that this may side with the Lord when he passes Judgement at the great approaching day. This day is called a day of the Revelation of his Righteous judgement, and whatever punishments he does sentence the Sons of Men unto, they will not be able to charge him with the least injustice. Their own Consciences will acknowledge every crime that the Lord then shall lay to their charge; and when they are thrown down into that Lake which burns with Fire and Brimstone, Conscience will be ready to speak the same language which you read, Rev. 16. 5. 7. Thou art Righteous O Lord, which art, and waste, and shalt be, because thou hast thus judged. Even so Lord God Almighty, True and Righteous are thy judgements. 
(m) Si reus Conscientiâ suâ premitur silet actacitus expectat suam damnationem, suo jam silentio damnatus. Calv. in Epist. ad Rom. c. 3. v. 19  God will be justified when he speaks, and clear when he judges: and sinners Consciences will clear him fully, and will acknowledge that his ways are equal, but theirs have been unequal. Every mouth will then be stopped and the guilty will have nothing to object against their Judges proceed.  
I come in the last place to the Application.  
Use. 1. Shall be of information: several weighty Truths may be inferred from this Doctrine.  
1. If there be a Conscience in Man, learn from hence, that there is a God. There are many arguments to prove this great fundamental Truth: the Creatures would never have had a Being unless God had given a Being to them. 
(n) If ever there had been altogether nothing, there never could have been any thing.  His works do abundantly declare both his Being and his Glory. But if we look into ourselves, we shall find this Truth written plain upon our own souls. We are (as I said before) so full of self-love, that we should not at all regard our own knowledge of our misdoings, if Conscience were not convinced of the Godhead, whose judgement we cannot possibly escape. The Psalmist indeed tells us that the fool hath said in his Heart there is no God, Psal. 14. 1. but in this he rather speaks what his wishesare, than what he is really persuaded of. For it has been observed concerning those who have been most Atheistical, that Conscience has pricked and terrified them sometimes; and the dread of God has (when they have heard it Thunder, or have been in some great calamity,) returned upon them.  
2. If there be a Conscience in Man, learn that God is omniscient. If the Lord did confine himself to Heaven, and there enjoying his own blessedness did not at all take notice what is done here below, we should sin securely, and not be troubled that we have a Conscience perpetually observing us: But therefore Consciences eye is regarded because God looks on as well as Conscience. Our Hearts know much by us, but God is greater than our Hearts and knows all things. Can any hid himself in secret places that I shall not see him, saith the Lord? do not I fill Heaven and Earth, saith the Lord? surely it concerns us to walk circumspectly and exactly, since there is not any Creature that is not manifest in his sight, but all things are open and naked unto the eyes of that God with whom we have to do, Heb. 4. 13.  
3. If there be a Conscience in Man, learn that God is Holy and Righteous. Therefore Conscience speaks so much against sin, and reproaches after the commission of it, because 'tis contrary to God's holy Nature, and his Justice has a sword to be revenged upon the sinner. Secure Transgressor's are apt to imagine God altogether such an One as themselves; but Conscience when it awakes tells them that this imagination is groundless; that he is Glorious in Holiness, that he is not a God who hath pleasure in wickedness, neither shall evil dwell with him, the foolish shall not stand in his sight, he hateth all the workers of iniquity, Psal. 5. 4, 5.  
4. If there be a Conscience in Man, learn that God is Great and Mighty, and that 'tis a fearful thing to fall into his hands. 'Tis the consideration of his irresistible strength, and the power of his Anger which puts Conscience into such horror after the commission of Wickedness. Hark what the Prophet speaks, Nah. 1. 5, 6. The Mountains quake at him, and the Hills melt, and the Earth is burnt at his presence; yea the World and all that dwell therein; who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the Rocks are thrown down by him. The impressions of this anger must needs be terrible, therefore Conscience causes such perplexity, therefore the wounds of the Spirit are so intolerable, because 'tis the hand of a great angry God that makes these wounds.  
5. If there be a Conscience in Man, learn that God is a rewarder of them that diligently seek him, Heb. 11. 6. this is the ground and foundation that Conscience has to show for that encouragement which it gives unto well-doing. Conscience could not set Cursing and Death before us, if God were not righteous and just: neither could it set Blessing and Life before us, if he were not good and gracious. 'Tis well for us that there is Mercy and forgiveness with the Lord, and that with him there is plenteous Redemption, else no Conscience could have any peace, but every sinner, unless strangely stupid, would be overwhelmed with trouble and sorrow.  
6. If there be a Conscience in man, learn from hence the Immortality of the Soul: 
(o) 
Morte carent animae semper que priore relictâ,  
Sede novis domibus habitant vivunt que receptae.  
Ovid Metam. l. 15.   Beasts who die for good and all, and whose all dies together, have no Conscience to disquiet them. Man has a Conscience, therefore his Soul dies not. 'Tis evident by the light of Nature that the Soul is immortal. Many of the Heathens dreaded sin upon this account, lest their Souls after death should be punished for it. But in the Scripture this Truth is evidently delivered. Christ says, Man cannot kill the Soul, though he can kill the Body, Mat. 10. 28. But if the soul did die or sleep with the Body, than Man would be able to do the one as well as the other; nay, he could not kill the Body but he must needs kill the Soul at the same time. Besides, the Apostle says, we are willing rather to be absent from the Body, and to be present with the Lord, 2 Cor. 5. 8. Now what of Paul but his Soul could be absent from his body, and present with the Lord? The Soul than is certainly immortal. How many awakened Consciences upon deathbeds have dreaded the Souls immediate punishment! how many Saints upon deathbeds have been ravished with the assured hopes of their Souls being presently with Christ upon their dissolution!  
7. If there be a Conscience in a Man, learn The certainty of a judgement to come. The coming of the Lord to judgement Conscience is frequently bringing to our thoughts; I judge you says, Conscience at present; but One greater, infinitely greater than I will judge you hereafter: all must stand before his bar. Hark what Solomon says, Eccles. 12. 13, 14. Let us hear the conclusion of the whole matter, fear God and keep his Commandments, for this is the whole of man; for God shall bring every work into judgement, with every secret thing, whether it be good or whether it be evil. When Paul reasoned of Righteousness, Temperance and Judgement to come, Faelix trembled, for his Conscience was convinced, his Conscience judged him, and condemned him as guilty of unrighteousness, and he fears that God would much more condemn him.  
8. Is there a Conscience in Man, learn what 'tis that lays some restraint upon the lusts of Men, and hinders them from running into such excess of Riot as Nature would incline them to. When once sinners get victory over their Consciences, and become past feeling, than they give themselves over to Lasciviousness, to work all Wickedness and Uncleanness with greediness. Eph. 4. 19 If there were no such thing as Conscience among the Sons of Men, though the World is very bad, yet it would be ten thousand times worse than ' 'tis. Earth would be more akin to Hell, though 'tis too much, too near akin already.  
Use II. Be excited to bless the Lord that he has given unto man such a Power as Conscience. 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. in Genesin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Alas! we know not how to value Privileges: the Word of God is an inestimable blessing, but who is thankful for it? Nay, most had rather be without it. Conscience also is of admirable Use, but most are troubled at it, as if 'twere a thing sent on purpose to torment them before the time. But by several Arguments I shall make it evident, that you have great cause to be thankful, that God has placed Consciences in you.  
1. Conscience is such a Power as scaped but in man's fall of any other Faculty. The will of Man is full of enmity against God, and therefore his heart is said to be deceitful above all things, and desperately wicked, who can know it? Jer. 17. 9 But though there is no good or rectitude in the heart, yet there is some Light remaining in the Conscience, and though the heart be extremely evil, willing to deceive, willing to be deceived, yet the Conscience has some kind of tenderness and faithfulness left in it, unless by long custom in sin it be made senseless and stupid. I readily yield that Conscience is corrupted also in a great measure by the Fall; the Apostle tells, us that unbelievers mind and Conscience is defiled, Titus 1. 15. There is a great deal of difference between the Conscience of Adam in the state of Innocence, and the Conscience of a Natural Man. Conscience is less acquainted with the will of God than it was: It has not that Power and Authority to command Obedience that once it had; it is prone, (especially in some things,) to be erroneous, and mistaking, to urge to sin instead of Duty: it does not with such strength and vigour oppose temptation, as it ought. But yet still 'tis a great Mercy that Conscience does so much as it does; the light of it might have been totally extinguished, and the Lord might have suffered us to have run full-speed in our wicked ways to Destruction, without any Monitor within to check or control us.  
2. Conscience takes part with God against sin and Satan. 'Twas the saying of an Heathen Poet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Conscience is a God unto all Mortal Men; the reason is, because it sides with God, and assents to the equity of his Commands. It declaims against sin, and calls the Devil an Enemy who tempts to the commission of it, and calls the sinner a Fool and Madman for yielding: it consents unto the Law of God that it is good, and is not satisfied, if God be displeased, if his Law be transgressed. Oh, let's be thankful for Conscience, for by endeavouring to hinder our departing from God, and our provoking him to Anger; It does consult our Peace, our Profit, our Happiness, and would have us lifted up above those slavish fears, which are so great a torment to the Soul reflecting upon its evil do. 
(q) 
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Philemon. Comicus, intra Poet. Minor. pag. 523.    
3. Conscience takes part with the Soul against the Flesh. It cannot patiently endure that a vile Body should be only minded, and a precious Soul totally neglected. How often does Conscience upbraid us with this? That if our Bodies lack Food, we are extremely solicitous to provide for them, and prevent their starving: but our Souls may want Spiritual food Days, Months, Years together, and yet we are not concerned. That if our Bodies want Clothing, we are ashamed to be seen, and are not contented till we have gotten Raiment to cover their Nakedness: But our Souls may be Naked, Wretched, and Miserable: And this Nakedness is perceived by the Holy Eye of God, yet we blush not, nor apply ourselves to Christ for the white Robe of his Righteousness to cover them. Finally, That if our Bodies are Distempered, we send for a Physician, and are eager to be Cured: But our Souls may Labour under many Spiritual Plagues; as Hardness, Pride, Covetousness, Concupiscence, which Distempers, if not healed, will prove Mortal in the worst sense; and yet Christ the Physician of Souls is not valued, neither do we cry to be healed, but seem rather to be fond of our Maladies. 
(r) 
Quae laedunt oculos festinas demere? siquid  
Est animum; d●ffers curandi tempus in annum?  
Horat. Epist. 2. ad Lollium.   Thus Conscience does reproach us, to make us ashamed of our Folly and grow wiser: Withal telling us, that if our Souls miscarry, our Bodies hereafter must be tormented, which now we are so tender of: but if our Souls are secured, the Body will be safe in the same bottom.  
4. Conscience, of all other Powers, does struggle most to prevent our Ruin: or rather when our other Powers are forward to promote our Destruction, Conscience endeavours to hinder it. Man is his own chief Enemy, and has the greatest hand in his own undoing. O Israel, thou hast destroyed thyself, Hos. 13. 9 If you look into Scripture, you will find how sinners are bend to transgress, they will not be made clean; all that is in them, (Conscience excepted) joins together to make them miserable. Their eyes are full of Adultery, and cannot cease from sin, 2 Pet. 2. 14. Their Tongue is a fire, a World of Iniquity, that it defileth the whole Body, and setteth on fire the course of Nature, and is set on fire of Hell, James 3. 6. Their Throat is an open Sepulchre, the poison of Asps is under their lips, Rom. 3. 13. They work Iniquity with both hands earnestly, and their Feet are swift in running to evil. Their Wills are exceeding obstinate and perverse; they are resolved to burn in Hell before they will turn from sin; Why will ye die, O house of Israel? Ezek. 33. 11. They will not be persuaded to Repent, though one should rise from the Dead, and tell them of those unquenchable and furious Flames in which the damned are tormented, Luke 16. ult. Their Affections are strong and vehement for Sin and Vanity, they love sin better than themselves, and a vain perishing World before an infinitely better and enduring Substance. Thus all in Man conspires unto his overthrow: only Conscience opposes and warns him of his danger, and urges him not to be a Devil to himself, nor in the worst sense to be a self-murtherer, that is to say, a Soul murderer.  
5. You have reason to be thankful for Conscience, for this helps to make the World habitable. There would be no Living upon Earth if Conscience were altogether Banished. Every Man (as one says) would be a Cain to his Brother, an Amnon to his Sister, an Absalon to his Father, a Judas to his Master, a Saul to himself, if Conscience did not help to lay some restraint. The goodness of God towards the World is to be admired, in that he has given a Conscience among Men, all things else would quickly run to Confusion, Wickedness would grow high, so as to become intolerable, and Men would be nothing else but Plagues and Tormentors one to another.  
Use III. Here is great encouragement unto Ministers, that there is a Conscience in Man. The Lusts of Men are against us, because we strike at them; their Humours are against us unless we sinfully endeavour to comply and please them. But their Consciences are for us, and so much the more for us, by how much more faithfully we discharge our Duty. The sharpest rebukes Conscience will say are needful, and will tell the sinner, that he that hates Reproof, is Brutish, Prov. 12. 1. And when we denounce the most dreadful threaten, when sinners come home, Conscience will denounce them over again, and bid them to cast away those Transgressions which are threatened so terribly. We read indeed of a Rebellious People, Lying Children, Children that would not hear the Law of the Lord; they said to the Seers, see not; and to the Prophets, Prophesy not to us right things; speak unto us smooth things, Prophesy deceits, get ye out of the way, turn aside out of the Path, cause the Holy One of Israel to cease from before us. But all this was the Language of their Corruption, and not of their Consciences. Hark what Solomon says, Prov. 28. 23. He that Rebuketh a Man, afterwards shall find more favour, than he that flattereth with his Tongue: The reason is, because in cool Blood, and when he comes seriously to consider, Conscience will tell him, that sin deserved Rebuke, and that Rebuke was an Argument of the Love of him that gave it.  
Use IV. Since God has placed a Conscience in Man, let me give you this Caution. Do not think that you are able to extirpate Conscience. You may be weary of it, but you cannot be rid of it: This Witness, this Judge will be ever with you, whether you will or no. Augustine has an Excellent passage to our present purpose. 
(s) Ad quem locum tutus fugio? ad quem montem? ad quam speluncam? ad quae tecta munita? quam arcem teneam? quibus muris ambiar? Quocunque iero sequor Me. Quicquid enim vis potes fugere, Homo, praeter conscientiam. Augustin. Enarrat. in Psalm 39 pag. (mihi) 164.  To what place shall I fly for safety? To what Mountain? To what Cave? To what Tower or Fortress? Within what Walls may I be secure?  I go, I must needs follow and be with myself. O Man, thou mayst fly other things, but not thy own Conscience. Aquinas does Argue very unreasonably, that Conscientia est actus quia potest deponi. Conscience is not a Power or Habit, but an Act, because it may be lost; for the contrary unto this is most certainly true.  
I grant indeed that you may drown the Voice of Conscience, so that it may speak to little purpose: I grant further, that you may stupefy and silence it, that it may not speak at all; nay, you may sear it as with an hot Iron, but yet these four things must be added.  
1. Conscience remains still, and may awake of a sudden. Some Providence or other, some remarkable Judgement, Personal or National, may startle it, or the approach of Death may rouse it out of that dead sleep in which before it lay.  
2. All Excuses for sin will then appear to be vain. Those Reasons which you thought so strong for sin, and against the ways of God, when an awakened Conscience weighs them in the Balance of the Sanctuary. Tekel may be writ upon them, how light and wanting will they be found? Therefore that Challenge is made, Isa. 41. 21. Produce your Cause, saith the Lord; bring forth your strong Reasons, saith the King of Jacob.  
3. All Endeavours to stop the mouth of Conscience may then prove to no purpose. When thou thinkest of the Blood of Christ, it may reply, thou hast trampled it under Foot; when thou thinkest of the mercy of God, it may reply, that thou hast abused, and turned his Grace into wantonness: thus it may thrust away all the Encouragements of the Gospel.  
4. There may be such horror in thy Conscience, as may be greater than the greatest torments: All thy pleasures then will shrink and die away. 'Twas a saying of Luther, una guttula malae Conscientiae, totum mare mundani gaudii absorbet. One little drop of an evil Conscience can swallow up a whole Sea of Worldly Joy.  
Use V Be exhorted to heed Conscience. As every one should have an Ear to hear what the Spirit of God says; so also what his own Spirit, his own Conscience says to him.  
1. Heed Conscience in its Admonitions, as to things that are to be done; dare not to go contrary to the dictates of it. If Conscience say, go, go; if come, come; if do this, do it.  
2. Heed Conscience in its censure of things already done. If Conscience Observe any fault, Oh go and bewail it, desire the pardon of it, and that Power may presently be given to thee, that thou mayst for the future abstain from it.  
Now the motives to prevail with you to heed your own Consciences, are these.  
1. Conscience speaks from God to you. When it bids you to departed from evil and do good, and dwell for ever more, Psal. 37. 27. This is not the voice of Conscience only, but really of God himself. This duty says Conscience I command, this sin I forbidden, yet, not I, but the Lord. Conscience is God's Officer, and presses whatever it presses still in God's Name. It sets the Lord before us, and charges us as we value his loving kindness which is better than Life, as we value fellowship with him, that we endeavour to do that which is good in his sight. And as we would escape his anger, and his smoking jealousy which will utterly consume us; that we beware of that which is worst of evils, sinning against him.  
2. Consider the Power of Conscience, if we take Power for Authority, God has given great Authority unto the Conscience; And a Man must rather disobey Kings and Emperors then disobey Conscience. Nabuchadnezzar commanded the three Children to Worship the Golden Image that he had set up; Conscience commanded them to refuse to Worship it. They obey Conscience, and rather than Conscience should fly in their faces for idolatry, they venture to be cast into a fiery furnace, Dan. 3. If we take Power for Ability, Conscience is a thing of greater force and strength. If it be good, how can it sweeten any condition though in itself never so calamitous! but if Conscience be bad, 'tis sufficient to put gall and bitterness into all your Comforts.  
3. If you heed Conscience, 'tis the way to have you and your Consciences agree together. Conscience will dwell with you and you cannot help it, Oh therefore hearken to it, and satisfy it, for this will be much for your own peace and satisfaction. There is a twofold Peace which it highly concerns us to look after, Peace above, and Peace within. Peace above with God we should be solicitous about, there is no contending with Him that is Almighty. Let the Potsherds strive with the Potsherds of the Earth, but woe unto him that striveth with his Maker, Esa. 45. 9 How earnest then should we be, that being justified by Faith we may have peace with God through our Lord Jesus Christ. And next unto peace with God, we should endeavour after peace within, even peace of Conscience; and if we harken and do what an enlightened Conscience commands, and walk before God in Truth. Conscience will speak Peace, and that peace it will be true.  
4. Consider, That in the hour of distress and especially at the time of your dissolution the good Word of Conscience will do more good to you, than all the World. A clear Conscience makes a triumphant Saint before he does expire. Mark the perfect man and behold the upright, for the end of that man is Peace, Psal. 37. 37. How many have looked death in the face, undaunted, because Conscience has born witness to their sincerity. 
* Melch. Adamus in vitâ Lutheri, pag. 154, 155.  When Luther was sick of his last distemper, and grew towards his end, he waked at midnight, and perceiving his Earthly Tabernacle was falling to the ground; he broke forth into Thanksgiving to God for revealing Christ to him, whom he believed, whom he professed, whom he loved, whom he celebrated, and whom the Pope with the Company of the wicked did persecute. Then he prayed to his Heavenly Father to receive his spirit, and added, though I must now lay down this Body, yet I know most certainly that I shall ever be with the Lord, and none shall pluck me out of his hand. Here was a Conscience clear, a Death without Fear, and an abundant entrance into the Everlasting Kingdom.  
5. Heed Conscience, for 'twill go with you to the bar of God. 
(t) Quando Deus judex erit, alius testis quàm Conscientia tua non erit. Inter Judicem justum, & Conscientiam tuam noli timere nisi causam tuam. Augustin. Enarrat. in Psal. 37. pag. (mihi) 323.  and certainly 'twill be sad to be followed to that Tribunal, by a guilty Conscience crying out against you. If Conscience excuse you, and plead for you before your Judge, how sweet and comfortable will that be, if it produce sincere obedience, and the Righteousness of Christ apprehended by Faith to cover all your guilt, and make up all your imperfections; this will make you lift up your heads with joy and confidence. But if Conscience does accuse you of impenitency in sin all your days, though it often warned you to mourn, and turn; these accusations, as they cannot be evaded, so they will be unconceivably terrifying and confounding to you.  
6. Heed Conscience, for 'twill remain in you forever, 'twill be Eternally with the Saints in Glory. After a Believer has fought the good fight, has finished his course, has kept the Faith, has been acquitted at the judgement seat, and has received the Crown of Righteousness, than Conscience will be fully at rest. Work is now done, danger is now past, and the possession of the inheritance is secured, Rev. 3. 12. Him that overcometh will I make a Pillar in the Temple of my God, and he shall go no more out. Conscience also will be eternally with the reprobates in misery. And as Job's Messengers, did tell him that his  were destroyed, and his Substance taken away, and they only were left alone to tell him. So Conscience will speak after the same manner unto the damned. O you self-destroying Sinners, your consolation is all received, your good things are come to an end; your profits and Pleasures are quite fled away and gone. And I only am left alone to tell you, To tell you of your madness in loving sin, in idolising a vain World, in slighting Salvation, and bringing yourselves (notwithstanding all warn) into Eternal misery.  
I have done with the first Doctrine. That God has placed a Conscience in Man.  
Doct. 2. The second Doctrine is this. To have a good Conscience should be every ones greatest care. This is one end of the Commandment, not only that there may be Love, a pure Heart, and Faith unfeigned, but also a good Conscience, 1 Tim. 1. 5. so 1 Pet. 3. 16. Sanctify the Lord God in your Hearts, having a good Conscience, that whereas they speak evil of you as of Evil doers, they may be ashamed who falsely accuse your good Conversation in Christ. 'Tis the observation of Augustine 
(u) Ecce quid prodest plena bonis arca, inanis Conscientia? Bona vis habere, & bonus non vis esse? Non vides te erubescere debere de bonis tuis, si domus tua plena est bonis, & te habet malum? Quid enim est quod velis habere malum? Nihil omnino; non uxorem, non filium, non filiam, non servum, non ancillam, non villam, non tunicam, postremò non caligam, & tamen vis habere malam vitam. August. De verbis Domini, Serm. 12. pagin. mihi 57 Tom. 10.  that Men are willing to have all things else good, but their Consciences are bad, and they themselves are Evil. There is no man but desires his Wife should be good, his Children good, his Servants good, the House that he dwells in good, the An he lives in good, the Food he eats good, the Clothes he wares good, he does not care to have any thing bad about him. How comes it to pass that he is too well content to have a bad Conscience within him? This is our natural folly which it highly concerns us to be Cured of.  
In the prosecution of this point, I shall first declare what a good Conscience is. Secondly, I shall show how the acts of a good Conscience, and the Acts of the good Spirit of God are to be distinguished. Thirdly, produce some reasons why it does so highly concern every man to have a good Conscience. Lastly, Make Application.  
In the first place I am to open what a good Conscience is, and before I speak to this, it will not be amiss to premise these particulars.  
1. Conscience was good, very good in Adam, when he was first made, and so continued while he remained in the state of innocency. Oh the Light, and Grace, and Peace that was in Adam's Soul, when he was newly come out of his Creator's hand! There was a far sweeter Paradise within, than that Eden in which he was placed. When the Lord was about to form Man, he said Let us make Man in our Image, after our Likeness, Gen. 1. 26. and ver. 27. it follows, so God created Man in his own Image, nay 'tis doubled, in the Image of God created he him. As Man did ressemble God in Holiness and Righteousness, so he did resemble him in Peace and Blessedness. Man was made upright, there was nothing in him, that either God or Conscience did disapprove of. His Purity was without spot, his Righteousness without any mixture of sin, his joy was without grief or remorse, his peace calm, without the least storm or trouble.  
2. The Conscience of Man was defiled and wounded by his fall. Sin did throw the Apostate Angels quite to Hell; the chains of Darkness in which those evil Spirits are, may well be interpreted partly to be their guilty and tormenting Consciences, which they can never be freed from, but will keep them trembling till the great day. And truly sin did throw Man down to the very brink of Hell. Who can conceive that horror which was in Adam's Soul till the promised Seed was spoken of, till he had an intimation of the Messiah? We are not chief to take notice of the act of eating the forbidden fruit, but Adam's Mind in Eating. How great was his Pride! he would have been as God: how cursed his unbelief! he makes God a Liar, and credits the Father of Lies before him. Nay, since this Tree was appointed for trial, whether man would continue good, or become evil, his Eating of it shown a contempt of that Covenant, and promise of Life which God had made with him. By all this how was his Conscience polluted! Adam where art thou? says God, Gen. 3. 9 Thou wert near me once, but whither art thou run away? I placed thee in an happy state, but whither art thou fallen; into what depths of misery hast thou plunged thyself?  
3. The Conscience of every natural Man in the World is Evil. Since all are conceived in sin, and shapen in iniquity, it follows that the nature of Man is corrupted, there is no part or power in man, but the contagion of sin has reached. In me that is in my flesh, there dwells no good thing, says the Apostle, Rom. 7. 18. Now our Lord calls all natural men; Flesh: That which is born of the Flesh is Flesh, John 3. 6. And if in the Flesh there dwells no good thing, Surely a good Conscience is not to be found in any carnal man breathing. I affirmed before, that Conscience has scaped best of any Faculty, in the Fall, and yet it must needs be acknowledged, that this has been bruised, this has been Wounded.  
The Light which Conscience now has, if compared with what it had before the Fall, is no more than the light of a Candle compared with the Sun: 'tis Night still though the Candle burns; and only the Sun can make it Day. Something of God and of his Will, natural Conscience knows; but how insufficient is that knowledge! Conscience urges Men to Duty, but 'tis Natural to it to permit them to place a confidence in what they do, as if by their Obedience some amends were made for their transgressions; and this is a great fault in it, and a very grand Impediment unto the receiving of the Gospel, which informs us, that we must Rejoice in Christ Jesus, and have no confidence in the Flesh, Phil. 3. 3. How dull and sluggish is Conscience Naturally in the Executing of its Office! As Eli spoke something to his Sons, but faintly; and therefore he is blamed exceedingly, that his Sons made themselves vile, and he restrained them not. So the ungodly make themselves vile, and Conscience does not restrain them: 'tis not so peremptory in its prohibitions and commands; so fierce in its accusations, neither does it Judge with such Authority as it ought.  
4. 'Tis possible and usual for a Conscience to appear good when 'tis stark naught. Though all Gold glisters, yet all is not Gold that glisters. All Grace shines, yet all is not Grace that shines. There is a Conscience, that is so mistaken, as to call good evil, and evil good, as to put darkness for light, and light for darkness, Isa. 5. 20. And if evil be called good, and darkness light; how eagerly, and resolutely will evil be Acted, and the Works of Darkness be engaged in! The Jews when they Persecuted the Son of God, thought they did God good Service: Here was a Conscience that seemed Zealous for God, but was indeed against him. men's Consciences in many cases entertain high self-conceits, where there is no ground, Prov. 30. 12. There is a Generation that are pure in their own eyes, and yet are not washed from their filthiness. So Laodicea did say, I am Rich, and increased with Goods, and have need of nothing: But this was the Ignorance and unfaithfulness of their Conscience. Christ says to them, Thou knowest not that thou art wretched, and miserable, and poor and blind, and naked, Rev. 3. 17.  
5. 'Tis necessary that the Spirit work a saving change before the Conscience of any can be truly good: this is to be found only in them that are New Creatures. None can be said to have good Consciences, that are under the Power of Satan, that serve divers Lusts and Pleasures, that walk after the Flesh, that are workers of Iniquity; but such are all who never were regenerated by the Spirit. 'Tis the Blood of Christ must purge the Conscience from dead works. But none can be said to be in Christ, nor to have a purged Conscience but they who have been New created, 2 Cor. 5. 17. Therefore if any Man be in Christ he is a New Creature, Old things are passed away, behold, all things are become New. I grant that Conscience may be awakened in many unregenerate sinners, but the bare awakening of it is not sufficient to prove it good; for then in Hell there would be Excellent Consciences, for all there are awakened throughly. Notwithstanding awakenings, Conscience in the ungodly continues evil, as long as the guilt of sin remains unremoved, and the Soul is still under the Dominion and Power of it.  
6. The Consciences of the regenerate are not good, in respect of Legal Perfection and Exactness. The first Adam, before his Apostasy, was able to reach this Exactness, which the Law required; he was able to Obey the Law of God without Offending in a tittle, Christ also the second Adam, did fulfil the Law without the least Transgression all his days. He was like unto his Brethren in other regards, but sin is excepted, Heb. 4. 15. So Heb. 7. 26. Such an Highpriest became us, who is Holy, harmless, undefiled, separate from Sinners, and made higher than the Heavens. But truly the best of Saints fall short. Surely they are unacquainted with the Law of God, that imagine they are able perfectly to Obey it; it may justly be suspected that they put short glosses upon it, and then fancy they fulfil it: but questionless they are ignorant of its strictness and Spirituality.  
As 'tis said of God himself, that he is of purer eyes than to behold Evil, and cannot look upon Iniquity, Habak. 1. 13. So it may be said of his Law, 'tis purer than to allow any evil, than to approve of the least Iniquity. No Conscience therefore, in a Legal sense, can be affirmed to be good, for the Holy Ghost does not stick to say, There is not a Just man upon Earth that does good and sins not, Eccles. 7. 20. The Consciences of Saints see sin but in part, therefore David cries out, Cleanse me from secret sins, who can understand his Errors? Psal. 19 12. and Psal. 139. 23, 24. Search me, O God, and know my heart, try me, and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting. And as the Consciences of the best are capable of more light than they have, so more purity and tenderness may also be attained.  
7. Conscience may be good according to the Law of Grace, though sin is not totally purged away. This very Apostle Paul, which says, he had a good Conscience before God, does yet say, Not as though I ha● attained, or were already perfect, Phil. 3. 12. Nay, he does acknowledge that sin did dwell in him, he complains of a Law in his Members, and cries out, O wretched Man that I am! who shall deliver me from the Body of this death? Rom. 7. 20, 23, 24. Conscience is good in a Gospel-sence, though sin remain, as long as it does not Reign in us, and we are no longer willing to Obey it in the Lusts of it. Now, if you ask me, in what regard Conscience is good notwithstanding some remainders of evil: I Answer,  
1. Conscience is good comparatively; how vast a difference between Saints and Sinners! How careful the one, how careless the other! How are the former afraid of offending God how are the latter presumptuous and bold! How are their Hearts set in them to do evil! When Noah is said to be a Just Man, and Perfect in his Generation, Gen. 6. 9 This is hinted, that he was Just, compared with the men of his Generation; and his Righteousness was the more to be admired, since he kept himself unpolluted by their wickedness.  
2. Conscience may be said to be good sincerely, when in the spirit of a man there is no guile, as the Psalmist says, Psal. 32. 2. When there is no sin, but the soul consents to be delivered from it, and no Grace but the soul desires to be enriched with it; and no Command, but 'tis willing to Obey it, and where it falls short 'tis grieved; and because it has not attained, therefore 'tis continually pressing towards the Mark, and perfecting Holiness in the fear of God. 
(*) Perfecti et non perfecti, Phil. 3. Perfecti viatores, nondum perfecti possessores, et noveritis, quod perfectos viatores dicat, qui jam in viâ ambulant. Quid est ambulare? Breviter dico, proficere, ne forte non intelligatis, & pigrius ambuletis. Semper tibi displiceas quod es, sivis pervenire ad id quod nondum es. Nam ubi tibi placuisti, ibi remansisti. Si autem dixeris, sufficit, periisti. Semper add, semper ambula, semper profic. Noli in viâ remanere, noli retro redire, noli deviare. Aug. De verbis Apostoli. Ser. 15. pag. mihi 338. Tom. 10.   
3. Conscience may be said to be good, so as to be accepted. We Serve a very gracious Lord, who is not extreme to mark our Offences, though we come short in point of performance; yet if he sees we unfeignedly desire and purpose to please him, such is his Fatherly indulgence, that he does accept us, not according to what we have not, but according to what we have. I know, O my God, says David, that thou tryest the Heart, and hast pleasure in uprightness, 1 Chron. 29. 17. If upon trial of the heart, he finds 'tis turned towards himself, he takes delight in it.  
4. Notwithstanding many failings which are un-allowed of and mourned over, Conscience may be said to be good, so as to be rewarded. Evangelical good works, though they are not meritorious, yet they are rewardable; therefore a reward is spoken of, and assured in Scripture to Believers, Rev. 22. 12. Behold, I come quickly, and my Reward is with me, to give to every Man according as his work shall be. God promises to be himself a Reward to Abraham, Gen. 15. 1. and so he will be to all the Children of Abraham. Christ will Reward them with Salvation that do Obey him, Heb. 5. 9 And being made perfect he became the Author of Eternal Salvation unto all them that do Obey him. If Conscience bear us witness that we are diligent in Trading with those Talents which are delivered to us, we may be assured that at last we shall hear, Well done good and Faithful Servants, Enter you into the Joy of your Lord. We may wonder exceedingly that such a Reward should be promised to a good Conscience (and shall we not wonder much more when that Reward is Actually received?) Since our Obedience is so lame, and our goodness so imperfect: But we must remember that the Saints imperfections are covered by Christ, and in him all the promises of God; and surely then the promises of Reward are yea and Amen, 2 Cor. 1. 20. And therefore Eternal Life, which is the Reward promised and expected, is also called a free-gift, and said to be given through Jesus Christ our Lord, Rom. 6. 23.  
These things being thus premised, I am to tell you what a good Conscience is.  
Bernard speaking of a good Conscience, does very well, and also wittily affirm, 
(x) Faelix Conscientia, in quâ veritas & misericordia obviaverunt sibi; justitia & pax osculatae sunt. Bern. de Int. Dom pag: 1060.  That Conscience is truly good, where Mercy and Truth are met together, and Righteousness and Peace have kissed each other. The truth of the Gospel does reveal the mercy of God in Christ, and this mercy must by Faith be apprehended; Peace follows upon the obtaining of mercy, and if the Peace be of the right kind, 'twill be joined with the Love and Practice of Righteousness.  
The goodness of Conscience is of great extent; one single thing is not sufficient to constitute it good. I shall therefore in several particulars show wherein the goodness of it does consist; and also as I go along, which will be highly needful, direct you how this goodness may be attained to in every part of it.  
1. The goodness of Conscience lies in its Illumination, and being rightly informed. Conscience is to be a guide, but that is not to be called a good guide, which is either blind, or does mistake. If the Light that is in thee be Darkness, how great is that Darkness? Mat. 6. 23. Upon this score Wisdom and Knowledge in Scripture are so much commended; and we are so frequently commanded to seek, and to get Understanding, Job 28. 18, 19 No mention shall be made of Coral, or of Pearls, for the price of Wisdom is above Rubies. The topaz of Aethiopia cannot equal it, neither shall it be valued with pure Gold. So, Prov. 3. 13, 14, 15. Happy is the Man that findeth Wisdom, and the Man that getteth Understanding; for the Merchandise of it is better than the Merchandise of Silver, and the gain thereof than fine Gold. She is more precious than Rubies, and all the things thou canst desire are not to be compared to her. And Prov. 4. 7. Wisdom is the principal thing, therefore get Wisdom, and with all thy get get understanding. 'Tis confessed that Conscience may be enlightened, and yet remain bad, no improvement being made of the Light of it; but yet this is certain, that Conscience cannot be good unless it be enlightened. As we say, there may be Knowledge without saving Faith, but not saving Faith without Knowledge: So here, there may be Knowledge without this goodness of Conscience, but not a good Conscience without this Ingredient of Knowledge.  
But you will ask me, what kind of Knowledge is that which is in a good Conscience? I Answer,  
1. The knowledge of a good Conscience is so extensive, as that it understands all things that be of Necessity to be believed and practised, in Order to Salvation. No Fundamental Article of Faith, or Duty of Christianity but is known. The Conscience cannot be good unless there be a knowledge of the only true God and Jesus Christ whom he hath sent, John 17. 3. Unless we are acquainted with what the Lord requires of us; namely, to Repent of sin, to believe in Jesus, to do justly, to love Mercy, and to walk humbly with our God. Though that Promise, John 16. 13. When the Spirit of Truth is come, he shall guide you into all Truth, may have a special reference to the Apostles, who were to publish the Gospel unto all Nations, and so had need to be certainly informed themselves; yet 'tis applicable unto all Believers, they shall by the Spirit be led into all Truth Necessary to be known and Obeyed.  
2. The Knowledge of a good Conscience is true, in Opposition unto Error and Falsehood. 'Tis a Beam which comes from the Father of Lights, with whom is no variableness, neither shadow of turning, James 1. 17. All true Wisdom is from above; 'tis through the Precepts of the Lord, that Conscience does get a right Understanding; and hence it comes to pass, that false ways are discovered and abhorred, Psal. 119. 104. 'Tis very sad to have an Erroneous Conscience, for in this case Conscience does back the Devils commands with God's Authority. An Erring Conscience does bind the Person, I confess, so that he sins if he does not heed his Conscience; for Interpretatively, he goes against the Will of God; for Conscience, though it command what is evil, yet requires it as that which is conceived to be good, and what God has commanded. He that shall injure or affront a Private Person, thinking him to be the King, is justly censured to have Acted against the King, because, suppose the King had really been in his reach, he would have affronted him. So, he that goes against Conscience which errs when it tells him, This is the Will of God, would go against Conscience, supposing it were really the Lords Will. So, that 'tis certain the Person is bound by an Erring Conscience: But truly, to speak properly, there cannot be an Obligation unto the Error of the Conscience, there cannot be an Obligation to the Evil that an Erroneous Conscience puts us upon. All proper Obligation is from the Law and Will of God, but the Word of God does forbid all evil; nay, forbids the least Evil to be done, whatever good is likely to follow upon the doing of it. Their damnation is just who do evil that good may come, Rom. 3. 8.  
A man whose Conscience erreth is under a miserable kind of necessity of sinning; if he goes against his Conscience he sins, because Conscience commands him in God's name; if he go according to his Conscience he sins, because Conscience is mistaken, and commands what God has really prohibited and forbidden. What great enemies are Seducers and false Prophets unto Conscience? they Preach up their Errors as the Truths of Christ, and hereby they mis-inform and ensnare souls; and truly where there is a presumptuous and unwary boldness as to error, as if there were no danger of it, or in it, a thousand to one but Conscience may quickly be corrupted. But here it may be demanded, what shall a man do whose Conscience errs? I answer 'tis his duty to put away such a Conscience, and to entreat the Lord that he may be rightly informed. A good Conscience is thus informed, and speaks to us nothing but what is true in the Name of the Lord. It does beware of false Prophets, and will not follow strangers, 'tis a great enemy to divers and strange Doctrines, Heb. 13. 9 It dislikes Superstition, will-worship, and all humane inventions, its fear of God is not taught by the precepts of men: but what is from heaven, that it minds: what God would have done that it inquires after, and is acquainted with. If you ask me here whether a good man's Conscience may not err? I answer, in some smaller things it may, but this erring is no part of the goodness of his Conscience, and therefore both himself and others should endeavour his being brought to a better understanding.  
3. The knowledge of a good Conscience is certain, in opposition unto dubiousness; 'tis grounded upon that Revelation which the Lord has made of his own will. A good Conscience looks into, and searches the Holy Scriptures, and is fully assured that what is made known, either as a matter of Faith or Practice, is indeed the Mind of God; for all Scripture is of Divine inspiration, 2 Tim. 3. 16. This certainty of Knowledge the Apostle does emphatically express, when he calls it The Riches of the full assurance of understanding, Col. 2. 2. Conscience which is good, is certain both of the mysteries of Faith, and the duties of Religion, and entertains the one, and urges unto the doing of the other.  
This certainty is opposed unto dubiousness, when the Conscience through infirmity and weakness is at a loss, and knows not what to do in some cases: Just as a man Travelling meets with two ways and knows not which is the right, when he turns to the right hand he doubts, and so turns to the left, and when he turns to the left Hand, he doubts whether that will bring him to his journey's end, and so is ready to turn back to the right again. Saints themselves may thus be in doubt sometimes; but this is no part of the goodness of their Conscience; but an Argument only of their weakness. And in this case as the Lord is earnestly to be sought to make their way plain before them, So they are to follow the Footsteps of the Flock, and in those doubtful matters, to observe which way the Holiest and best, both of Ministers and Saints do go, and to accompany them. When the Spouse says, Te●l me (O thou whom my Soul loves) where thou feedest, where thou makest thy Flocks to rest at Noon: for why should I be as one that turneth aside by the Flocks of thy Companions? Christ answers, If thou wouldst know, O thou fairest among Women, go thy way forth by the footsteps of the Flock, and feed thy Kids beside the Shepherd's Tents, Cant. 1. 7, 8. and So Prov. 2. 20. That thou mayest walk in the way of good men and keep the paths of the Righteous. Misapprehend me not, I do not make this a general rule, that we are in all things to follow good men. But where the Conscience doubts on both hands, and is afraid it sins which side soever it takes. In this case the Footsteps of the Flock are to be minded, and we must keep close to the Shepherd's Tents; and being humble and teachable, this weakness and dubiousness may be cured; and the Lord may bless means of instruction, to make us see that plainly, which before we were in the dark about.  
4. The knowledge of a Conscience is satisfying; in opposition unto scrupulousness. As wisdom is profitable, so also delightful, Prov. 2. 10. When wisdom enters into thy Heart, and Knowledge is pleasant to thy Soul. As there is great contentment when the will embraces and enjoys good, so there is great satisfaction when the understanding and Conscience have found out and do entertain Truth. But on the other hand scrupulousness is very tormenting. These scruples are things which arise from weak and sometimes from no ground at all, and the Lord does permit Believers themselves to be exercised with them, to correct former sins against Conscience, and also to try their present tenderness. In Melancholy persons these scruples are most frequent, and in them whose knowledge is but small.  
A scurpulous Conscience differs from a doubting, in that a doubting is afraid on both hands, a scrupulous is satisfied on one part, but is solicitous and full of fear in reference to the other. He had a scrupulous Conscience that did question the lawfulness of eating all things, but he was satisfied concerning eating Herbs, Rom. 14. 2. Now this scrupulousness is really a fault as well as a vexation of Conscience, and therefore by well weighing of things; and diligent looking into the word; and not making more sins than the word declares to be so; and by understanding better our Christian liberty; we should endeavour to be rid of our needless scruples. These scruples if we take not heed, will be so much attended to, as that weightier matters may be neglected; they will make the service of the Lord less comfortable: and Satan will get advantage to represent his yoke as the more heavy and burdensome. But when Conscience is freed from these, 'tis just as if a stone should be taken out of our shoe; 
(y) Conscientia scrupulosa nomen habet à scrupo, qui est lapillus in calceo hominem laedens, & in incessu impediens. Bald. de Conscience. l. 1. c. 10.  with greater ease, and cheerfulness we shall go, nay Run in the way of God's Commandments.  
5. The knowledge of a good Conscience is operative, and incites to practice. That passage of our Lord is deeply engraven upon a good and honest heart, Joh. 13. 17. If ye know these things, happy are ye if ye do them. Barely to know will not make us happy, nay, 'twill make us more miserable, because more inexcusable. Though a good Conscience eyes the obedience and sufferings of Christ, and there is an hope of acceptation and pardon only upon that account; yet because by Faith the Law is not made void, but established, therefore it urges obedience to the Law. The Covenant of Grace having first said, Believe on the Lord Jesus and thou shalt be saved, in a qualified sense also says, Do this and Live. Sincere obedience is required, or else Life will never be obtained, Rev. 22. 14. Blessed are they that do his Commandments that they may have right to the Tree of Life, and may enter in through the gates into the City. The Light of a good Conscience urges to the casting off the works of Darkness and to walk circumspectly, and to do this without delay. As the Egyptians, when their firstborn were destroyed, hastened the Israelites to be gone; for said they we be all Dead men: So Conscience hastens us to part with such a deadly thing as sin, and bids us not delay to keep Gods Righteous Judgements.  
You see what kind of knowledge is that of a good Conscience: but here the great enquiry will be, how may Conscience be well informed, and this kind of knowledge obtained?  
1. That Conscience may be well informed, the Scripture must be well searched. Holy men of old digged in this Mine for knowledge, and found their labour well bestowed. The Law of the Lord is perfect, converting the Soul; the Testimony of the Lord is Sure making Wise the simple, Psal. 19 7, There is more of God revealed and made known in a leaf of the Bible, than in the whole Book of Nature. Horace does commend Homer the Writer of the Trojan War, upon this account. Qui quid sit pulchrum, quid turpe, quid utile, quid non; Pleniùs & meliùs Chrysippo & Crantore dixit. Because he tells best of all what is Fair and Lovely, and what is Foul and Filthy, what is Profitable, and what is Hurtful. But what are Homer's Writings, compared with the Holy Scripture? This, this, does most fully inform the Conscience what is good and what is evil, and what will do us good, and what will be evil and injurious to us.  
The Scripture must be searched, we must look beyond the surface, Truth sometimes lies deep, therefore Solomon uses that expression. Prov. 2. 4. 5. If thou seekest her as Silver, and searchest for her, as for hid Treasures, then shalt thou understand the fear of the Lord, and find the Knowledge of God. As the Scripture contains such a full discovery of the Will of God, so there are several promises made, that it shall be a guide unto the Conscience, and direct us in a safe way, Prov. 6. 22, 23. When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; when thou awakest it shall talk with thee; for the Commandment is a lamp, and the Law is Light, and the Reproofs of Instruction are the Way of Life. So Prov. 4. 12. 13. Take fast hold of Instruction; let her not go, for she is thy Life; when thou goest thy steps shall not be straitened; and when thou runnest thou shalt not stumble.  
2. That Conscience may be well informed; The Spirit of God must be begged for. Conscience does very much imitate the Spirit. Does the Spirit reprove for sin? so does Conscience. Does the Spirit Comfort? so does Conscience. Does the Spirit move us unto our duty? so does Conscience. And indeed 'tis by the aid and Grace of the Spirit that Conscience does all this. And as Conscience is a weak thing; So also a dark thing without the Spirit. Hark to the Apostle, 2 Cor. 3. 17, 18. Where the Spirit of the Lord is, there is Liberty; but we all with open face beholding as in a glass the glory of the Lord, are changed into the same image from Glory to Glory, even as by the Spirit of the Lord. The Spirit in the glass of the Gospel, does give the Mind and Conscience such a sight of the Beauty of Holiness, as that there is a change wrought in the very Heart; the Image of God, which does consist in Righteousness and True Holiness, is instamped upon it. We should with great earnestness ask the Spirit, for as he is the Spirit of Holiness, so also the Spirit of Truth, of Wisdom and Revelation, who alone can open the Eyes of the Understanding, Eph. 1. 17. 18▪ And besides our Heavenly Father has promised to give the Spirit unto them that ask him, with much more willingness than Earthly Parents will give bread to their own Children.  
3. That Conscience may be well informed, We must walk with the wise; that's the way to be wise ourselves, Prov. 13. 20. He that walketh with the Wise shall be Wise, but a Companion of Fools shall be destroyed. There is a destructive infection in Sin & error, therefore those cautions of our lord Take heed what you Hear, and Take heed whom you Hear. And the Apostle tells us that the Words of false Teachers will Eat like a canker, or like a Gangreen. Gangrenes spread strangely, and the gangrened member is cut of for the preservation of the Body. On the other side there is a kind of sanative or healing contagion i● Wisdom; by conversing with Saints, and Spiritual guides, that are humble, and holy, and well instructed in the things of God, by degrees we shall come to have our senses better exercised to discern both Good and Evil.  
4. Let this be your design in desiring that Conscience may be informed well; that you may do well, according to that information. When Christ asked the blind man that had had sight miraculously given to him, Dost thou Believe on the Son of God? he answers, Who is he Lord that I might Believe on him? Joh. 9 35, 36. He asks who he was, as being very ready to Believe on him. So should we inquire, Lord what is thy will, that we may do it? what are thy Commands that we may yield obedience to them? What is the reason why the Lord will teach the humble? 'tis because these desire to know, that they may Do what is required, they have submitted themselves unto God, and he sees that if they are entrusted with the Talon of Knowledge, they will Trade with it.  
5. Beware exceedingly of false Lights. If a false Light get into the Conscience, what sad work will it make there? When men take a lie to be truth, how zealous are they in a bad matter? 'tis a high piece of cursed art in the Devil to wind himself into the Consciences of men; he gets into their wills and into their affections more easily. He lays before them his ordinary baits of pleasures and profits and preferments. And in all this, he is no other than the God of this world; here is no need of any great Metamorphosis, for he knows that these things will easily take with the foolish and corrupt hearts of sinners. But that he may get into the Conscience, he acts more subtly. He transforms himself into an Angel of light, and he transforms his instruments too, so that they seem to be the Ministers of Righteousness, 2 Cor. 11. 14, 15. he puts sheep's clothing upon the ravening Wolves, that they may more easily prey upon the flock of Christ. Surely the cunning of this enemy, especially since we are warned, should make us wary.  
But since every light doth pretend to be true, how shall we know which is false? Certainly we must try the Spirits by the written Word, Esa. 8. 20. To the Law and to the Testimony, if they speak not according to this Word, 'tis because there is no Light in them. The Word is of Divine Authority, whoever rejects it, has no understanding; whoever does wrest it (that is, does make some passages of it to speak against itself, and the whole design of it) he does it to his own destruction; nay though an Angel from Heaven, should Preach a Doctrine contrary to it, we must stiffly oppose him, and boldly say, He is accursed, Gal. 1. 8.  
2. As the goodness of Conscience lies in its illumination and being rightly informed; So in the due exercise of its Authority and Power. The force of Conscience is very great when 'tis exerted; so that good men have looked upon themselves as Debtors, and not to have paid their debts unless they have done their duty, Rom. 1. 14. I am a debtor both to the Greeks and to the Barbarians, both to the wise and to the unwise, so as much as in me is, I am ready to Preach the Gospel to you that be at Rome also, they have looked upon themselves as bound in Spirit, Act. 20. 22. And now behold I go bound in the Spirit unto Jerusalem, not knowing the things that shall befall me there: and being thus bound in Spirit he could not give himself a latitude and dispensation, though the Holy Ghost did witness in every City, that Bonds and Afflictions did abide him. Conscience has made good men to conclude themselves under a necessity to obey, and they have professed they could not do otherwise, 1 Cor. 9 16. Necessity is laid upon me, yea, woe is unto me if I Preach not the Gospel, and so Act. 4. 20. We cannot but speak the things which we have Seen and Herd. Now what that Power and Authority is which a good Conscience exercises, I shall show you.  
1. Conscience has Authority and Power to control the commands of the highest Potentates on Earth, if they agree not with the Law of God. Darius makes a Law, that none should ask any Petition of any God or Man for thirty days together, but only of himself who was the King, Dan. 6. 7. 9 But daniel's Conscience told him, that that Law which did restrain prayer from the God of Heaven, was impious: and therefore though the penalty was being cast into the Lion's Den, He went to his House, and he opened his Window, to show he was not afraid or ashamed, either of his God, or of his service, and he kneeled upon his knees, and three times a day, prayed and gave thanks before his God, as he did afore-time, v. 10. When the Jewsh rulers laid injunctions upon the Apostles, which were contrary to what Christ had enjoined, they speak thus; Whether it be right in the sight of God that we should obey you rather than God, judge ye, Act. 4. 19  
But here I must add, that when the Commands of Magistrates are broken, because against Conscience; we had need to look to it, that Conscience have sufficient warrant from the Word of God. For though we suffer never so peaceably and patiently, the penalty which humane Laws inflict; 'tis no reputation to the Government, that the Laws are such, as good men and Conscientious cannot comply with: and of this reputation, so far as possibly we may, we ought to be very tender. Certainly we are to obey Magistrates, and to be ready unto every goodwork, and only when they command evil are we exempted from obedience.  
2. Conscience has authority and power to cross our secular; interest though the gain, if unlawful, which is offered, be never so great. In all debates concerning profit, God allows Conscience a Negative voice. Those pleas for unlawful courses which are urged from the advantageousness of them, Conscience says are naught; and that it is a mad venture, to hazard the salvation of the soul, for a little of the Mammon of unrighteousness. When Achitophel gave counsel to Absalon which was likely to destroy David. Absalon says let us hear what Hushai the Archite also advise 2 Sam. 17. 5. Hushai answers, ver. 7. The counsel of Achitophel is not good. So when the carnal mind does counsel not to stand upon strict points of honesty, where gain is to be gotten; Conscience will deal plainly, and say, this counsel is not good: 
(z) 
Isre tibi meliùs suadet, qui ut rem facias, rem,  
Si possis recte, si non quocunque modo rem?  
Horat. Epist. 1   for they that will thus be rich, do fall into temptation and a snare, and into many foolish and hurtful lusts which drown men in destruction and perdition. The corrupt mind indeed, which is destitute of the truth, does suppose that gain is Godliness; but the good Conscience thwarts it, and says, Godliness with contentment is great gain.  
3. Conscience has authority and power, to prohibit and forbid the practice of the most beloved sin: Concerning a Delilah, or an Herodias, 'twill say, 'Tis not lawful for thee to have her. As in the natural body, whatever the constitution be, there is a mixture of all the four humours, but one usually is predominant, from whence a man is denominated, Sanguine, or Phlegmatic, or Choleric, or Melancholic: So in the body of sin though there are the seeds of all wickedness; yet some particular corruption commonly is most prevalent. Now conscience has authority to strike at this that is the favourite. Conscience told David he could not be upright before God unless he kept himself from his own iniquity, and therefore he abstained from it, Psal. 18. 23. The sin that naturally is most beloved, there is most reason to hate it, for God is most dishonoured, and the soul is most defiled, and endangered by it. And if Conscience may make bold to check Temptations to the most beloved sins, surely it may caution against any sin whatsoever, and indeed, it does not go beyond its authority when it forbids as much as God himself does: for it is God's under-officer to prevent as much as may be all trangression.  
4. Conscience has power and authority to enjoin the most difficult duties. 'Tis difficult to ponder the path of our feet, and in all places, and relations, and capacities, and employments, to walk circumspectly; 'tis difficult to set a watch before the door of our lips, that sinful and idle words come not out, which will but tend to make our account sad at the day of judgement: 'tis difficult especially to keep our hearts with all diligence, that God may have them, and the world and sin may not run away with them. How much pains will it cost us, to conflict with wicked and impertinent thoughts: to observe the first stir of corruption, and to quench these sparks presently before they be blown up into a flame; to engage in a constant combat with the flesh, which is continually lusting against the Spirit! But though all this be difficult, and the flesh cries out, These are hard say, yet Conscience urges to it, and puts us in mind, that the word is the more to be loved because 'tis very pure, Psal. 119. 140. and, that the more we keep from sin, the greater is our freedom, perfection, peace.  
5. Conscience has Power and Authority to press unto the greatest hardships and sufferings for Christ's sake. The Gospel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of the Cross, 1 Cor. 1. 18. not only because it Preaches Christ Crucified, but also a conformity to him as crucified. And as our Lord was Crucified before he was glorified, so we must be willing to take up the Cross, that we may come to the Kingdom, to follow him in his Temptations, that we may follow after him to the Throne. Conscience tells us that there is no reason to be offended in Christ, for he never calls us to part with any thing but what is vain, nor to endure any thing but what he will sanctify and sweeten to us, and we are not to think much of afflictions, that are but light, that are but for a Moment, that work for us, and that work for us a far more exceeding and eternal weight of Glory, 2 Cor. 4. 17.  
And when tempted in the time of persecution to fall away, Conscience also lays before us, the wrath of God, which is ten thousand times more dreadful than the wrath of persecutors, and 'twill be but a poor relief to be delivered out of their hands, and to fall into the hands of the Living God. When Spira against his Conscience had renounced the Protestant Religion, and in Word had publicly owned the Romish corruptions: Alas what did he get by it? the torments of his Conscience were worse than any Inquisition; and the despair he was overwhelmed with, made his condition worse than if he had endured the very uttermost of Papal cruelty. Some of his words were these: What a dangerous thing is it to dissemble upon any terms in those matters where the Glory of God is concerned! what a fearful thing is it to be near and almost a Christian! Oh that God ●ould let lose his hand from me! that it were with me now as in times past! I would scorn the threats of the most cruel Tyrants, bear torments with invincible resolution, and Glory in the outward profession of Christ, till I were choked in the flame, and my Body consumed to ashes.  
Thus great is the Power and Authority of Conscience, and a good Conscience does Exercise this Authority; but because the Consciences of most seem to have lost all Power, therefore I shall direct you how this Power of Conscience may be put forth with vigour. Would you be under the Power and Authority of Conscience? then,  
1. Meditate upon this, how Holy and equal the Law is. Since we are reasonable Creatures 'tis fit we be governed by some Law or other, 
(a) Omnium quae in hominum Doctorum disputatione versantur nihil est profecto praestabilius, quam plane intelligi nos ad justitiam esse natos, neque opinione sed naturâ Jus constitutum esse. Cicero, de leg 1. p. 221.  and what Laws are comparable to the Law of God? man stands in need of a Law that may put bounds to his Will and Affections, as well as regulate his Conversation; humane Laws only reach the latter, but the Law of God principally requires Holiness in the former. The Angels themselves are not without a Law: the Apostate one's transgressed it, and were cast down to Hell: God spared not the Angels that sinned, 2 Pet. 2. 4. the Elect Angels are affirmed to do the Commandments of God, and to hearken to the Voice of his Word, Psal. 103. 20. And truly all the Commands of the Lord are Holy just and good, the more we obey these, the greater is our Liberty and freedom from the Power and Tyranny of Sin and Satan unto whom whosoever are subject, they are defiled, degraded, debased, and made miserable by that subjection.  
2. Consider not only the equalness of the Law, but the greatness and goodness of the Lawgiver. Conscience tells you of a Lord, who has right to rule you. He has given you your Being, and upholds you in your Being you could not live or move or be without him. And therefore by all right imaginable, he is your owner and your Governor. We are Debtors says the Apostle, not to the flesh to live after the flesh, for if we live after the flesh we shall die, Rom. 8. 12, 13. he does not expressly say we are Debtors to God, this was so evident there was no need to express it. The Lord is so great that he may claim obedience from us, for we own him whatever we have and are: and his goodness does fully match his greatness. He is Optimus & Maximus, there is abundant reason then, why you should listen unto Conscience pressing you to give him the pre-eminence before all other Lords whatsoever. No King comparable to the King of Saints, how ready is he to defend them; how much does he consult his subjects welfare.  
3. Would you be under the Authority and Power of Conscience? fix this upon your Spirits, that a good Conscience always 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 always, that it might be well with you forever! Deut. 5. 29. Conscience aims at this perpetually, that it may be well with you and well for ever with you; nay, even then when it puts you upon the suffering of penal evil 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 dost thou against him? says Elihu; or if thy transgressions are multiplied, what dost 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 thyself 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 itself against the knowledge of God, 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, than 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 Physicians 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 stupefy the Conscience, & cast it into a deep sleep; or to terrify 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 Man's 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 we cannot, unless our Eyes are open, unless our Consciences are awake. Now, this wakefulness and attentiveness of Conscience discovers itself in these particulars.  
1. The attentive Conscience eyes the Rule. 
(b) In Sacris Scripturis inveniuntur illa omnià quae continent fidem moresque vivendi. Aug. de doc. Christ. l. 2. c. 9  What was said of Apollo's, 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 lie down, and when they risen 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 a 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 solicitations 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 stir 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 biased 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 subtlety; 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 repel 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 defraud 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 glorify me, says Christ, for he shall receive of mine, and shall show 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 only 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Spirit of Holiness, Rom. 1. 4. When the Spirit accompanies Ordinances or Providences, and we find in ourselves more than Ordinary strive to purge us from what does pollute us, and strong endeavours used to persuade us unto a thorow-Sanctification. Conscience takes Notice of the Spirits Operation, and bids us to yield 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 persuasions to evil. Adam harkened 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 yourselves about many things. 
(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 March. was cumbered 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 persuaded 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, than 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 awaken 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 Physician, 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 itself 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 solicitous 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 only betrays want of wit, and will be prejudicial to our Interest. But certainly since God is so tender of his Honour and Authority, and since 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 sense foolhardy.  
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 men's hearts are compared, Hos. 7. 7. is then hottest when 'tis stopped 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 Monarches, and yet they were very seldom seen by the People. 
(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, and only Man's is feared. God hates sin ten thousand times more than Man can hate it, and can likewise 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 show 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) Quicquid nunc parvi pendendo transimus, palpando tegimus, dissimulando negligimus, quanto illic cruciatu vindex flamma consumet? utinam 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 atonement 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 heinous 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 persuaded 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 stopped; 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 with 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 selfconfidence is ordinarily punished by Divine withdrawings, and then to be sure Temptation will be prevalent. Peter cried out, though all men should be offended because of thee, yet will I never be offended: and afterwards, though I should die 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 itself, 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 than we have Reason to distrust ourselves. 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 harkened not to his Mistress, so he cared not to be with her, Gen. 39 10. He thought it was not good to come too near 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 altar 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 Errors in Judgement, as well as wickedness in practice. As Malice and Wickedness is compared unto leaven, 1 Cor. 5. 8. so likewise error and false Doctrine, Mat. 16 12. Then understood they how that he bade them beware, not of the leaven of Bread but of the Doctrine of the Pharisees and Sadduces. Since Error is like unto Leaven; is of an insinuating and spreading Nature, and Christ himself says Beware; no wonder if a tender Conscience be cautious, and flies from those who publish divers and strange Doctrines. 'Twas a notable saying of Augustine, 
(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 Error is the Souls death.  
5. A tender Conscience takes notice of God's anger while it hangs in the threaten, and before that anger break forth, urges unto deep humiliation. 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 rend 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 cries 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 than 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 haste to help me.  
6. A tender Conscience is afraid of casting any of Gods Commands behind the back, but presses a respect unto all the Lords precepts. David was truly tender when he said, I esteem all thy Commandments 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 Commandments, 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 writ after them. No Ordinance of God's 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 itself. 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 days 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 than 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 Wise Virgins themselves slumber. Believers many of them have lost their first tenderness; and therefore more than we are ware 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 hardened 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 hardened through the deceitfulness of sin. As God is an incomprehensible good, so sin is an incomprehensible evil. 
(g) 
Philosophers have measured mountains,  
Fathomed the depth of Seas of States, and Kings,  
Walked with a staff to heaven, traced fountains:  
But there are two vast, spacious things,  
The which to measure it doth more behoof,  
Yet few there are that sound them; Sin, and Love.  
Hebert. Agony. pag. 29.   No Creature can fully understand it: only 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 than we can dig to the Earth's Centre: yet much is discovered by the Word of God. Sin is worse than 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.  
But 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 satisfy 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 Threaten are believed. Nay, Sin strikes at the very Being of God: for if hating our Brother be murdering 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 God, 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 always before me; and this makes and keeps Conscience very tender. Look up often to God, and the frequent viewing of him will increase 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 incur 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. Fellow 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 cure yourselves 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 expressly 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 itself, 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 Master's 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 like a Father to the Poor, and like a guide and Husband to the Widow. He was so free from revenge, that he rejoiced 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 lie 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 horror of sin, and on the other the pains of Hell, and must necessarily be plunged into one of the two; he would choose 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 ourselves; 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, ● 
(h) Nihil in mundo quantum peccare timebat. Saepe illum 〈◊〉 veritatis testimonio profitentem audivimus, Quod si hinc pecc●●● horrorem; hinc inferni dolorem corpor aliter cerneret, & necessary 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 Vriah 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 David's 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 terror to himself and to all that were round about him. 'Twas sin brought Cain to such a condition, that he cried 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, says the Psalmist, my Soul refused to be comforted, I remembered 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 cries 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 the 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 Lion in secret places; he hath filled me with bitterness, he hath made me drunken with Wormwood. Oh let Conscience think of this darkness, and chain, and gall, and Wormwood, 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 persuaded that was one reason why wickedness and security was so great in the old World, 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 die daily, 1 Cor. 15. 31. that is, he did not only die more to sin and to the World every day, but he continually looked 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 carcase made of Wood, and to carry it about unto the guests, and to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Wisdom, Psal. 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 die 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 Judgement, the Meditation of Death and Judgement 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. What is not to be done and suffered for. the obtaining of Eternal Joys? How weak should all arguments be to persuade us to that which will bring us to ETERNAL Woes? O Conscience! get this word into thy Mouth, and be always ringing it in sinners Ears. Eternity! Eternity! then thou thyself 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 happiness; and when they are warned to flee from Everlasting misery, wilfully 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 in Witness-bearing. As we are not to bear false Witness concerning our Neighbour, so neither aught Conscience to bear false witness concerning ourselves. Conscience must not be like Fame; Tàm ficti pravique 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) 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 numbered 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 God, 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 aught Conscience. It ought not by taking notice only of sin, and overlooking the Spirits work in the Soul, to go about to break the bruised Reed, and quench the smoking 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 gratify 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 Sceptres into their hands, and Crowns of pure Gold upon their Heads.  
But 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 expressly 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 yourselves; 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 join with him. God is able to discover you unto yourselves; though the Heart be so deceitful above all things, that the Prophet cries 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, 1 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 ail, 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 departed from evil is Understanding: 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 complete, as to exclude all manner of defilement: in this sense, 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 other 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 men's 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 God's Precepts he got Understanding, 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) 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.  wherever 'tis, whether in the Mind, in the Will, in the Affections, in 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 Virtues, 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 fullness is eyed, and prized, and application is made to him, that out of that fullness 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 joins 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 shipwreck. And 1 Tim. 3. 9 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 Man's Redemption by Christ Jesus, and are persuaded 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 dwelled where Satan's Seat was, yet they held fast Christ's 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 Forefathers 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 God, 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. Where 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, abraham's Egyptian Concubine, and is not satisfied, till 'tis turned out of doors: though Grace is incomplete, yet compleatness is desired, the promises of Sanctification are looked 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 press towards the mark: and to cleanse ourselves 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.  
1. The Word of God is like a fire to purify, 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 purify the Conscience. Year Clean says 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 purify, 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 reflect upon it, than ever was fancied to be sweet in the time of Temptation. We may indeed with submission pray against Affliction, and entreat that gentler ways may be used to sanctify 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  
Unto thine is bend:  
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.   

Love 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 and 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 Sanctify 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 yourselves, be persuaded that it has a sanctifying virtue; 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 only to show 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 die; but if ye through the Spirit do Mortify the deeds of the Body, ye shall live. The Power of sin is great, and this Power is strengthened 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 show 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 the wisdom which is from above, That 'tis first pure, and then peaceable, may be applied unto a good Conscience: first, 'tis pure, then peaceable; 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 Christ's Blood is called, for as he was made of the seed of David according to the flesh; so he is expressly 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 Man's 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 satisfy and pacify 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. Luther's Conscience could never be quieted with Popish penance and severities, but when he came to understand that great Article of Christianity, Faith in the Blood of Jesus. 
(l) In cord 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 than 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 ways 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 rejoice in our Adoption.  
3. True peace of Conscience, is always joined with Righteousness: just as the stars of the same Constellation part not, but rise and set and keep together. The Holy Ghost has joined 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 show 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 bar 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 draws both a sweet and a safe conclusion. There are indeed a great many paralogisms or false ways 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 in the world; and finding these in the Heart, it does justly conclude a man to be a right Believer. From our prising 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 Ruin. From our being Spiritually Hungry, it argues we shall be filled 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 Winds 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. Phillip 4. 7. The peace of God which passes all understanding shall keep your hearts and minds 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) 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.  God speaks peace in that he promises good 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 eyesalve 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 Conscience 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 relics 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 hearty 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 heaviness, Jam. 4. 9 He uses several words importing the same thing, to show 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 yourselves, 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 yourselves. This is the way to have a kind look and a good Word from God. When Ephraim repent, did smite upon his Thigh, to show 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 spoke 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 yourselves 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 styled 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 Zion 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 rebel no more. Now when the Conscience observes, that Christ is alone relied on for reconciliation, and nothing else is trusted in; and that the Heart is grieved at its Rebellions, and now is willing to yield itself to God; Peace hereupon follows.  
3. 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 ourselves throughly, if that we may find what is much more precious than Gold that perishes. The Apostles command is express: Examine yourselves, 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 yourselves, since a mistake may undo you for ever; cry, that the Lord who knows you, would teach you to know yourselves; and that you may think of yourselves as he does.  
4. Plead the Promises of strengthening 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 Willows by the watercourses. The Righteous shall flourish like a Palmtree, and grow like a Cedar 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 show that the Lord is upright, and there is no unrighteousness in him, v. 15. So that these Promises 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 written them in your Hearts, and has been Merciful to your unrighteousness. Harken to the Psalmist, Great Peace have they that Love thy Law, Psal, 119. 165. Love of the Law will make us careful 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 Commandments 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 myself 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 indwelling 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 hearkened to my Commandments! then had thy Peace been as a River and thy Righteousness as the Waves of the Sea.  
6. 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 Samson 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. Beg 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 may come and abide in you for ever; for though you have the Privy Seal really upon you of God's foreknowledge and Election; though you have the Seals of the Covenant administered; 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) 
— 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 chief 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 enjoin this have the stamp of God's 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 as ourselves. 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 shown. 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 hardened 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.  
2. 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 Godhead of our Lord Jesus. A good Conscience likes not Christ the worse, though never so many Apostatise; 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 Understanding; those that are in the dark, or whose Eyes are dim, are more apt to stumble, A clearly enlightened 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 Cross, since the Cross is so needful, is so much sweetened? and the sufferings of this present time are not worthy to be compared with that glory that is to be revealed, Rom. 8. 18.  
2. 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 hindered 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 gross and scandalous sins altogether. 
(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 Ass 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 ourselves among you that Believe: that is, You that were most Acquainted with us, and did most Observe us, could spy 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 gross 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 goodness 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 show 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 ourselves 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 aught, 'tis certainly Acted by the Spirit. As the Spirit does infuse 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 sense 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.  
3. Conscience though never so good must arrogate nothing to itself, 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 ourselves; and applying what is spoken either by way of Terror 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 at all heeded: nay, itself 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 damn up the stream of Corruption for a season, as long as 'tis put forth! but chief 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 Father's 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 (says Ephraim) after I was turned I repent, 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 Spirit 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 ways, and your do that were not good; and shall loathe yourselves in your own sight, for your iniquities and for your abominations.  
4. The Spirits witness concerning our adoption, differs from the witness of our own Spirits, from the testimony of our own Consciences. The Apostle speaks very plainly of a twofold witness, that of Our Spirits and that of God's Spirit, Rom 8. 16. The Spirit itself beareth witness with out Spirits, that we are the children of God. This witness of the Spirit does not lie only in his declaring in the Scriptures what kind of Persons are the children of God; but he also helps Believers to see that they are such kind of persons; and then enables them to draw the conclusion that they are Children, and Heirs; Heirs of God, and Joint-heirs with Christ unto the incorruptible and undefiled inheritance. Now the difference between the witness of the Spirit, and that of Conscience touching our adoption, is in these particulars,  
1. The Spirits witness is more clear, Consciences more conjectural. As we see things ten thousand time more plainly by the Light of the Sun, than by a dim Lamp that burns by us; and yet by that Lamp we may see something.  
2. The Spirits witness causes greater Boldness and Confidence than that of Conscience. When the Spirit of Adoption is sent into the heart, it makes Believers to come with Boldness to the Throne of Grace; and to cry Abba Father, that is, Father Father: the word is doubled to show with what confidence the Spirit makes it to be spoken, Gal. 4. 6. Then they draw nigh with high Hopes, and raised Expectations, that their Father will deal bountifully, give liberally, and though they open their mouths never so wide, that yet they shall be filled with his fullness.  
3. The Spirits testimony is more firm, and not so easily questioned; that of Conscience is more apt to be cavilled at by Satan. If I see a thing plainly in the day time, I know I see it; and though many should question whether I saw or no, yet I make no question: nay though some distracted persons that are kept in darkness and chains, should say they see when they don't, yet I know I see when I do. The Spirits testimony does make things thus clear; And the objections of the Accuser of the Brethren, 'tis evident they are but cavils. Thus says the Apostle We have known and believed the love that God hath to us, 1 Joh. 4. 16. But the testimony of Conscience Satan will be more bold to question, and will start an hundred things whereby a weaker Faith may be puzzled, and the heart still kept under doubts and fears.  
4. The Spirits testimony produces joy, that of Conscience at best only a calmness and tranquillity. I confess the Apostle says the testimony of Conscience was his rejoicing, but you must know, that he had also received the witness and earnest of the Spirit; so that he had more than Consciences bare testimony. The joy that the Spirit creates by his assuring Believers of their adoption, is unspeakable and full of glory. 'Tis such as no Tongue can utter, and no Heart can conceive it but such as have had a taste and experience of it. 'Tis not merely a negative thing, or freedom from trouble, but positive and carries with it such a delight as is not to be found in the highest sensuality. The Malefactor is at peace when he receives a pardon; but if he be not only pardoned but Preferred, this causes joy. The Spirit lets the Soul see 'tis pardoned, and preferred to be a Child of God, an Heir of Glory, and gives a taste how Gracious the Lord is, this causes not only peace but joy and triumph of Spirit in the God of Salvation.  
I come now to the third thing I proposed, to give you the reasons why it should be every one's great care to have good Conscience.  
1. We can have no Communion with God without a good Conscience. unless our Hearts are sprinkled from an evil Conscience we cannot draw nigh to him, neither will he draw nigh to us: Though we say with never so great confidence that we have Fellowship with God, if Conscience knows that we walk in darkness, and we allow ourselves in the works of darkness; the Holy Ghost gives us the lie to our face, and we do not the Truth, 1 John 1. 6. There cannot be a question asked of greater importance than this, wherein does man's happiness lie? and the truest answer unto this question is, Man's felicity does lie in Fellowship with God. Therefore the happiness of the triumphant Saints is so full because they are admitted unto so near Communion with God. Therefore the Misery of the damned is so great, because they are banished from the Lords presence, and despair of ever coming near to him, or enjoying of him. And therefore the happiness of militant Saints is imperfect, because the remainders of sin in them do hinder them from enjoying so much of God as otherwise they might enjoy. But, where Conscience is evil there is no enjoying of God at all: Where there is no true Holiness, sinners are without God in the World, they spend their Money for that which is not Bread, and their labour for that which satisfies not, Isa. 55. 2. They only have recourse to broken Cisterns that can hold no water; but they neglect, and by their iniquities are kept at a distance from the Fountain of living Waters. Thus that which is the Hell of Hell they undergo on Earth, and yet such is their stupidness, they are little, if at all concerned.  
2. Without a good Conscience no service that we perform can be acceptable. A bad Conscience is like the dead Fly in the Apothecary's Ointment, that spoils the whole. This was it that made the Lord to speak thus to Israel of old, Isa. 1. 11, 12, 13. To what purpose is the multitude of your sacrifices unto me? I am full of Burnt-Offerings, and the fat of fed Beasts, and I delight not in the Blood of Bullocks or of Lambs, or of He-Goats. When ye come to appear before me, who hath required at your hands, to tread my Courts? Bring no more vain Oblations, incense is an Abomination to me: the Sabbaths and calling of Assemblies I cannot away with: it is Iniquity even the solemn meeting. When ye spread forth your hands, I will hid mine Eyes from you: yea, when you make many Prayers I will not Hear. And the reason of all this was, because their Consciences were defiled with Blood, with injustice, with unmercifulness, with oppression. Thus also Isa. 66. 3. because their Consciences were defiled by choosing their own way and their souls delighted in their abominations, the Lord says, He that kills an Ox, is as if he slew a man; he that sacrifices a Lamb, is as if he cut off a Dog's neck; he that offers an Oblation, as if he offered Swine's Blood; he that burneth Incense as if he blessed an Idol. Two things are absolutely necessary unto the acceptation of our services, one is the Mediation of our Lord Jesus, and therefore our sacrifices, though never so spiritual, are said to be acceptable through Jesus Christ, 1 Pet. 2. 5. and the other, the cleansing of Conscience from all known and allowed sin, for iniquity will separate between us and our God, and make him hid his face from us.  
3. Without a good Conscience there can be no quiet or Peace but will prove exceedingly to our prejudice 
(p) Malâ & tranquillâ conscientiâ sicut nihil pejus ita nihil i●foelicius, haec est illa quae nec Deum timet nec hominem reveretur. Bern. De Conscien. cap. 3. pag. 1109.  The mirth of distracted and frantic persons makes us ready to weep, because we know how little reason there is for it; and thus unreasonable is security and peace, where there is an evil Conscience. Sin is such a Master, as none of its Servants have cause to be very jocund. When Death and Hell, (which is the wages of sin) is paid, than I am sure 'twill be sad day with sinners, and all their jollity will be turned into the height of anguish and tribulation. Art thou without a good Conscience, and yet art quiet? thy quietness is thy Disease. As there is a Natural Lethargy whereby Bodies sleep unto natural Death, so there is a Spiritual Lethargy whereby Souls sleep unto Eternal Death: and they wake not till the sight of an angry God upon the Judgment-seat, and the feeling of the unquenchable flames of Hell awake them. He had a bad Conscience that said Soul take thine ease; and so had he, that fared sumptuously every day, but their ease did them harm, and was a means to bring them unto these torments where no ease is to be looked for: Ah woe unto sinners that are at ease! the ease of the simple does slay them, and the prosperity of Fools destroys them, Prov. 1. 32.  
4. Without a good Conscience 'tis impossible that we should be truly good ourselves, If Conscience be bad, all things else within us are likely to be a great deal worse. If this which should restrain from sin connive at sin, how will iniquity abound! if this which should be urging unto duty does not itself do its Duty, how will duty be cast off! there will quickly be a saying unto God depart from us for we desire not the knowledge of thy ways; what is the Almighty that we should serve him? Job 21. 14, 15. To say that a man has no Conscience, is as much as to say that a man has no goodness. When a sinner is indeed turned unto God, one of the first things that is wrought upon in him is his Conscience; and the more Holy he is, still his Conscience does become more Pure, and wakeful, and tender. When a sinner that is almost persuaded to be a Christian, falls back again, and becomes as vile, nay, viler than ever; his Conscience rings him many a sad peal to prevent his relapse, and 'tis sometimes a great while before his Conscience can be charmed. But if once this is laid into a Dead sleep, the lusts of the Heart will grow impetuous and strong; the affections will be vile, and at length there may be a running out to all excess of Riot in the Conversation. Certainly if Conscience be bad the whole man is defiled; if Conscience does exercise no Authority for God, sinners will fulfil the desires of the Flesh and of the Mind, and will walk according to the course of this World, according to the Prince of the Power of the Air, the Spirit which worketh in the Children of Disobedience.  
5. Without a good Conscience, as nothing is good in us, so nothing is good or pure to us. The Apostlet els us that unto the pure all things are pure, but to them whose Minds & Consciences are defiled there is nothing pure, Tit. 1. 15. A bad Conscience defiles every thing. A man that is Conscious to himself of loved and regining sin, whatever Creatures he uses, he abuses; his Food, his Estate, his Health, his Strength are all impure to him, because his Corruptions are served with all these, his blessings are turned into Curses because he makes a sinful and Cursed use of them. Nay not only things secular, but also things sacred, even the Ordinances of God, are profaned and polluted by an evil Conscience, Prayer is turned into an Abomination, and the Lord calls it Howling, Hos. 7. 14. They have not cried unto me with their Hearts when they howled upon their beds. The word becomes a savour of Death unto Death, the Eyes being shut, and the Ears closed, and the Heart being more hardened under it. Receiving the Lord's Supper is turned into a being guilty of the Body & blood of the Lord and Eating and Drinking Damnation to ourselves, 1 Cor. 11. Thus a bad Conscience which suffers sin to rule without any considerable disturbance, spoils all we do, turns good into Evil; and the better things are in themselves makes them so much the worse to us. 
(q) 
As dirty hands foul all they touch,  
And those things most, which are most pure and fine:  
So our clay-hearts, even when we crouch  
To sing thy praises, make them less divine.  
Yet either this,  
Or none thy portion is.  
Herb. Misery, p. 93.    
6. Till Conscience be good how extremely dangerous is our Estate? We are the Children of Wrath, the Sons of Death, Condemned already, not sure to be a day or hour out of that place of Torment, where the Worm does not die, and the Fire none can quench. When the Lord speaks to the Ungodly, his mouth is full of threaten, his words are woes and curses, and not one syllable of Encouragement or hope does he give them as long as they are resolved to continue in their wickedness. Indeed, if they are willing to have their Consciences and Conversations cleansed, than he declares himself inclined to Mercy, and to make them white as Wool or Snow, though before red like Scarlet, or like Crimson, Isa. 1. 16. 18. But as long as Conscience is secure, and the sinner is resolved and obstinate, alas! God is angry with him every day, the Vial is continually filling fuller, and more wrath is treasured up against the day of wrath. If the sinner turn not, the Lord hath whet his Sword, he hath bend his Bow, and made it ready; and who knows how soon the Arrow may be shot, that may dispatch the sinner in the twinkling of an Eye, and both kill and damn together.  
7. If Conscience be not good, how great and intolerable may be the torture of it when it is awakened! Solomon tells us, That the Spirit of a Man may sustain his Infirmities, but a wounded Spirit who can bear? These wounds are made by sin, as the Meritorious cause; e and by the hand of God himself, as an Holy, Righteous, Dreadful, Sin-revenging Majesty. The buffet of Satan indeed are sometimes very troublesome and terrible; but what are the buffet of a Creature, if compared with the blows and wounds of Him that is Almighty. When God shall say to a sinful soul, Behold, I am against thee, Ezek. 5. 8. When God shall run upon a Transgressor as a Giant, and break him with breach upon breach, surely his hands will not be strong, his heart will not be able to endure. 'Twas a saying of Luther, 
(q) Animus malè sibi conscius potiùs in mille rerum formas verteretur, ac citiùs per saxa, per ignes, per ahaeneos montes, denique ad Diabolum ipsum ferretur; quam ad Deum accederet. Luther. Tom. 1. In Genes. c. 43.  That an evil Conscience being indeed wounded, had rather be turned into a thousand forms, had rather venture upon Rocks, and Flames, & Mountains of brass; nay, upon the Devil himself, than have to do with God. The Design of which passage is, to show how terrible the Lord is unto a guilty and enraged Conscience. Such are said to be Drunken, but not with Wine, unless it be the Wine of Astonishment: and they are compared to a wild Bull in a Net, being full of the Fury of the Lord, and the Rebuke of God, Isa. 50. 20, 21.  
If you look into Scripture, you may find the Saints themselves complaining of these wounds in their Consciences. Listen to Job, Chap. 6. 2, 3, 4. O that my grief were throughly weighed, and my Calamity laid in the Balances together: For now it would be heavier th●● the sand of the Sea; therefore my words are swallowed up, for the Arrows of the Almighty are within me, the Poison whereof drinketh up my spirit, the terrors of God do set themselves in array against me. The Psalmist speaks to the same purpose, Psal. 88 14, 15, 16. Lord, why castest thou off my soul, why hidest thou thy Face from me? I am Afflicted and ready to die from my youth up, while I suffer thy terrors I am distracted, thy fierce wrath goeth over me, thy terrors have cut me off. And if Saints have drank so deep of this Cup of Trembling, oh how bitter may it be to sinners! 
(r) 
Est intus animi vigour,  
Arce conditus abditâ.  
Haec venena potentius  
Detrahunt hominem sibi  
Dira, quae penitus meant,  
Nec nocentia corpori  
Mentis vulnere saeviunt.  
Boetius. l. 4. Met. 3. pag. mihi. 122.   As therefore you would avoid the Lords contending with you, which will make your spirits fail before him, it should be your care to have a good Conscience.  
8. A good Conscience, as it will make those that have it to be better and better themselves, so it will render them exceedingly beneficial, and make them blessings unto others. A good Conscience, like Rebecca of old, is weary of the Daughters of Heth, and is not satisfied unless the Flesh be (like the house of Saul) growing weaker and weaker, and the Spirit be (like the house of David) growing stronger and stronger. Conscience puts the Saints upon following on to know the Lord, and following harder after him; and though the least Grace deserve Infinite and Eternal thanks, and Conscience urges unto praise, yet withal it adds, that the highest measures of Holiness are not to be rested in, but still there must be a growing up into Christ in all things, until we arrive unto a perfect stature in his Kingdom.  
A good Conscience will also make us public Blessings unto others. 
(s) Vir bonus est commune bonum.  It considers we are not Born, or Newborn only for ourselves. It will make us beneficial to the Church, and to the World.  
1. To the Church. If there were more of Conscience it would hinder Animosities, Contentions, Divisions, Declinings, the decay of Love, and of the Power of Godliness. Conscience is for Peace and Unity, and for walking as Saints and Brethren. men's Passions and Interests put them upon those courses that tend to Dividing and Destroying the Church of Christ.  
2. To the World. A good Conscience will make us to put on Bowels, and to compassionate Mankind; 'twill hinder us from Offending them, and hardening them against Religion; 'twill make us pray for, and endeavour the gaining and saving of them. It will cause our Light so to shine before Men, that they seeing our good Works, may Glorify our Father which is in Heaven; and at length they may be brought to desire to become themselves of the Number of his Children. I have done with the Reasons of the Doctrine. I come now to the Application.  
USE 1. Shall be of Reproof. If it should be the care of all to have a good Conscience, alas, whose heart may not smite him? who has not Reason to acknowledge that a sharp Reproof is but justly due? Conscience in these last and worst days seems to have left the Earth; and truly, till there are better Consciences, there may not be better days; or if there should be better times, they would but prove a Judgement; For if men's Hearts are stupid under Adversity, Prosperity is not likely to awaken them. The Lord looks down from Heaven upon the Children of Men, to see if there be any that do understand and seek him, Psal. 14. 2. But what kind of Hearts and Consciencs have the most of Men! God is surely Angry, and his Messengers are to be Reprovers, and they must Reprove sharply, that they may touch the Conscience to the quick. And who knows but that the word in their mouths may be quick and powerful, sharper than any two-edged Sword, piercing, even to dividing asunder of the Soul and Spirit, of the Joints and Marrow, and may be a discerner of the thoughts and intents of the heart, Heb. 4. 12.  
My Reproof I shall Direct unto several sorts of Persons.  
1. They are to be Reproved, whose Consciences are Ignorant. They are Ignorant of God, and Ignorant of themselves, and which is worse, they care to know neither. Though God be the most Excellent Object that can be known, though without Knowing him there can be no enjoying him, though the knowledge of God be Transforming, and change us into his Image and Likeness; yet how many are willingly Ignorant! they care not to know him, nor his will, nor what he is able to do, either for them or against them. There is a black veil upon their hearts, so that they see not their Happiness, nor their Misery. This makes them unconcernedly, and without fear to turn their backs upon Christ and Heaven, and to make great speed after Satan in those ways that lead unto utter perdition.  
They are miserably unacquainted with themselves, they see not in what state they are, they know not whither they are going. They despise their own ways, that is, they take no more Notice of their own do, than we do of those whom we most of all contemn; And as for their hearts they are Terra incognita, like Land never yet Discovered. They may truly say that their Hearts were born with them, that the Hearts have been bred up with them, and that they have carried their Hearts up and down with them at their days, and yet they and their Hearts are utterly unacquainted. Oh that these dark Consciences would but consider these three things.  
1. How much evil there is in Ignorance. Let Papists say, That 'tis the Mother of Devotion, the Scripture speaks otherwise, That 'tis the Parent of Wickedness. The Prophet having said, there was no knowledge of God in the Land, presently adds, by swearing, and lying, and killing, and stealing, and committing Adultery, they break out, and Blood toucheth Blood, Hos. 4. 1, 2. intimating, that Ignorance of God was the cause of all the other abominations. So Jer. 9 2, 3. They be all Adulterers, an Assembly of Treacherous Men; they bend their Tongue like their Bow for lies, but they are not valiant for the Truth, and they proceed from evil to evil. Now, from whence is all this? They know not me, saith the Lord. Certainly the Sons of Men are alienated from the Life of God, and encouraged in wickedness through the Ignorance that is in them. When Conscience is Blind, what is there to lay restraint upon Corrupted Nature? And if there be no restraint, the desperate Corruption of it will quickly appear, and wickedness will be done with greediness, Eph. 4. 18, 19  
2. How inexcusable is this Ignorance, considering the Light that shines, and the means of Knowledge. The Advantage of the Jews was great in that the Oracles of God were committed to them, Rom. 3. 1, 2. herein they were privileged above the other Nations, that the Lord had given his Word unto them. But we have an Advantage above the Jews, because the Revelation of the Lords Will, and of his Glory is much clearer under the New Testament than it was under the Old. How fully hath God spoken to us in these last days by his Son! Life and Immortality are brought to light by the Gospel, Death and Destruction are discovered. Christ Crucified is Preached, who is the Lord of Life and Glory, and a Saviour from Destruction. Oh, how are they without Apology, who shut their Eyes against so glorious a Light, and will not know those things which are of so high concernment to themselves! Oh, you dark and heedless Souls, you may be wept over, as Christ did over Jerusalem, because you will not know, in this your day, the things that belong to your Peace, though quickly, in a way of Judgement, they may be hid from your eyes, Luke 19 41, 42.  
3. This Ignorance, as light as you make of it, is destructive. None ever did hit upon the way to Life before they were ware: The blind will never enter in at the strait Gate, but must needs go on in that broad Road that leads to Death and Hell. Solomon speaks expressly, Prov. 29. 18. Where there is no Vision the People perish. You read also, Hos. 4. 6. My People are destroyed for lack of Knowledge. When the Lord does save any, he gives them an Heart to know himself and his Son Christ Jesus; but if the Gospel be hid, 'tis hid to them that are lost, 2 Cor. 4. 3.  
I know many Ignorant sinners look upon their Ignorance as their excuse for their wickedness; but how can Ignorance excuse them, since they are glad of their Ignorance, are not desirous to know; nay, hate the Light, which might discover their evil deeds? W● are told, that this is the Condemnation, that is, t●● cause of sore Condemnation, that Light is come in the World, and Men love Darkness rather than Light because their Deeds are evil, John 3. 19 'Tis a common thing for Ignorant ones to have a Blind and presumptuous trust and confidence in God, and nothing more usual in their mouths than this: He that ma●●● us, will save us. But let such hearken to the Prophet 〈◊〉 tremble, Isa. 27. 11. It is a People of no understanding, therefore he that made them will not have Me●●y on them, and he that form them will show them 〈◊〉 Favour.  
2. They are to be Reproved, whose Consciences are large, and can swallow almost any thing. Such 〈◊〉 suck in with greediness the losest Principles; and how are they pleased with an Argument craftily managed by a Profane Wit, against that preciseness which the Gospel does require! How do they grudge their time and pains to God, and to their Souls! But to the World, and to their Lusts they are exceeding Liberal▪ These large Consciences do stretch Christian Liberty even to a most sinful Licentiousness. Quod libet id ●●cet. They will plead for any thing to be Lawful, which they like, though never so much to be condemned Some will plead for sports upon the Lord's day, other for vain and foolish talking and jesting, others for Oficious lying, others for perjury to save a man's s●● from damage. This largeness of Conscience, how largely has it spread itself! But the larger Conscience is, the narrower will be our Obedience; the less 〈◊〉 be done for God, and more against him; the less 〈◊〉 be done in Order to Salvation, and more towards me● eternal destruction. I would here propose these three things unto them whose Consciences are of so great a latitude.  
1. This largeness of Conscience argues great contempt of God and of his Will; there is not a standing in awe of him and of his word. His word is very strict, his commands holy, and requires that we should walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly and circumspectly, this is to be wise; to do otherwise is to discover the most dangerous folly. Eph. 5. 15. What manner of persons, says the Apostle, ought ye to be, in all holy Conversation and Godliness! 2 Pet. 3. 11. But notwithstanding all this, large consciences live at random, as if preciseness were more ado than needs; and as if the Lord did but jest in his Holy Precepts, and those terrible threats which back them; but they to their cost shall find and feel he is in good earnest.  
2. This largeness of Conscience is a shrewd sign that sinners are in the broad way. They that can swallow camels, 'tis easier for a Camel to go through the eye of a needle, than for them to enter into the Kingdom of Heaven. The Scribes and Pharisees of old, did omit the weightier matters of the Law, Judgement, Mercy and Faith; But Christ does denounce a woe unto them, Mat. 23. 23. Largeness of Conscience discovers a great carelessness of the soul, and too great an indifferency what becomes of it for ever: And what souls are likely to miscarry if such be not? We must work out our Salvation with fear and trembling if we will be saved.  
3. The larger Conscience is, and the more is swallowed at present; the greater hereafter will the account be. We are all Stewards, which must shortly give an account of our stewardship: and though a● present some, like the steward in the Gospel, many take their Bills, and write Fourscore, or Fifty for an Hundred; Yet our Lord who will call us to an Account, will be exact in reckoning, and cannot be deceived by us. His judgement is according to Truth, Rom. 2. 2. And oh how many things will he condemn at the last day, which sinners defend at present! 'Twill be indeed a day of Light and Manifestation, both of things and persons. Many persons that went for Saints, will then be unmasked and found Hypocrites, and have their sad portion with the Hypocrites; And many things that where counted no sins, will be found great sins, and the lighter they were made of, the more heavy and damnable they will prove unto the sinner. A large Conscience therefore take heed of. Attend unto the Law and to the Testimony, which does discover evil; and be afraid of every evil way.  
3. They are to be reproved whose Consciences are at peace, but that peace has no solid and good foundation. The most of sinners in the world, have this false peace in their own Spirits; sometimes they are a little awakened, but are quickly hushed asleep again, by that evil One who does destroy souls by thousands, and by millions, by carnal security. Transgressor's when first they venture upon sin, their Consciences recoil upon them; but by degrees they grow senseless: Custom in sin, and Quiet in sin, do go commonly together. 
(t) Primùm quando homo peccat videtur ei importabile, processu temporis grave videtur: paulo post & leve judicat, & cùm crebris ictibus verberetur, vulnera non sentit, verbera non attendit. In brevi vero temporis spacio, non solùm non sentit, sed & placet, & dulce fit quod amarum erat, & asperum vertitur in suave. Ad extremum non potest avelli, quia consuetudo vertitur in naturam; & quod priùs ad faciendum erat impossibile jam impossibile est ad continendum. Bernard, De Consc. c. 3. pag. 1109.  One of the Fathers does excellently describe, how the ungodly arrive unto this false peace. At first, says he, sin does seem intolerable, afterwards, only heavy, after that being frequently given way to, and Conscience stunned by many wounds; makes no great matter of them: in process of time, sin is not burdensome at all but pleasant; at last 'tis turned into a second nature; and the sinner can no more be drawn from it, than the Ethiopian can change his skin, or the Leopard his spots, Jer. 13. 23. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good that are accustomed to do evil.  
A great many not only Profane, but Professors, are concerned in this reproof; and have no better than a false peace of Conscience. Here therefore I am to show what that peace of Conscience is, which is false; and also how unreasonable it is, to give entertainment to it. A false peace of Conscience I shall describe to you in these particulars:  
1. That peace of Conscience is false where Sin and Misery were never seen. They who never perceived any harm in sin, and wonder why the Lord in his word does speak so much against it, and why his Ministers cannot let men quietly alone in the commission of it; who never looked so far as to behold that eternal death and destruction that is threatened to be brought upon the workers of iniquity; these are at peace because they do not apprehend what reason they have to be troubled: there is sufficient cause of grief, and fear, and horror, only they want an eye to see it, so as to be indeed affected. There are some that are such fools, as to make a mock of sin; and count it a pastime to do wickedly. These do no more understand what sin is, nor the Hell which the Holy God has entailed upon it, than the madman understands what he does when he casts Firebrands, and Arrows, and Death, and saith am I not in sport, Prov. 26. 18. Others though far from being indeed justified, think they are righteous; though sick after a deadly manner, yet imagine they are whole, and undervalue the great Physician. Both these sort of Persons have peace, but 'tis without ground, for the former do grossly mistake sin, and the later do as grossly mistake themselves.  
2. That peace of Conscience is false, where the strong man armed keeps possession: where Satan works and rules without resistance. Our Lord says When the strong man armed keepeth his Palace, his goods are in peace, Luk. 11. 21. By the strong man we are to understand the Devil; by his Palace we are to understand the sinner's heart; because as a King reigns and commands all, (especially in his Palace) so the Devil bears sway in the hearts of the ungodly. And a false peace and quiet, is the great means whereby the Devils Rule and Government is upheld. If you are careless and unconcerned whom you are led by, 'tis certain that the Devil leads you; for none are led by the Spirit of God, without great solicitousness, and fear of being misguided; and strong cries that they may be guided by his counsel unto his Kingdom and Glory. Satan is called the Prince of the Power of the Air, the Spirit which worketh in the Children of Disobedience. If you make nothing of disobeying the Word of God, if you walk according to the course of this world, and fulfil the desires of the flesh, and the carnal mind, Eph. 2. 2, 3. 'tis a sign, that Satan does command you, and your peace is far from being true.  
3. That peace of Conscience is false, where there is a walking after the imagination of the evil heart. Those words do sound like Thunder, Dreadfully rattling in the air; Deut. 29. 19, 20. And it come to pass when he heareth the words of this curse, that he bless himself in his heart saying, I shall have peace though I walk in the imagination of mine heart. The Lord will not spare him, but then the anger of the Lord, and his jealousy, shall smoke against that man; and all the Curses that are written in this Book shall lie upon him, and the Lord shall blot out his name from under Heaven. The heart of man is foolish, deceitful, wicked, desperately wicked; 'tis a very sore judgement to be given up to our own hearts lusts, and to be suffered to walk after our own counsels. Sinners need not other enemies, they are forward enough to go astray of their own accord, and to ruin themselves; let them follow their own hearts, and they will infallibly come to Hell in the conclusion. If any therefore do walk in the way of their hearts, and please and gratify their own sinful affections, and say they shall have peace; they speak without book, without God's book I am sure.  
4. That peace of Conscience is false, where the soul is intoxicated with sensual Delights and Pleasures. Thus the rich man was at peace, whose ground brought forth plentifully, who resolved to pull down his barns and to build greater, that he might bestow all his Fruits and his Goods: and since there were Goods sufficient for many years; he was clearly for taking his Ease, for Eating and Drinking and making merry, Luk. 12. 16.— 19 One great cause of Sodom's security, was, their giving themselves over unto sensuality: Whoredom and Gluttony and Drunkenness, do take away the heart; such consider no more than if they were brutes, nay, they come short of brutes, even the most stupid of them. Isa. 1. 3. The Ox knoweth his Owner, and the Ass his Master's Crib; but Israel doth not know, my People doth not consider. Sensual Pleasures, as also Worldly cares, do overcharge the heart, so that there is no trouble or concernedness about eternity; and while they dream not of any such thing, the day of the Lord does come on them like a snare. Luk. 21. 34, 35. And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness and cares of this Life, and so that day come upon you unawares; for as a snare shall it come upon all them that dwell on the face of the whole Earth.  
5. That peace of Conscience is false which is built upon present dispensations of Providence. Sinners are apt to argue wrong, both from prosperity and from adversity, that their state is good, and so put a cheat upon their own Souls. Some are persuaded that because the Lord loads them with external blessings, this is a certain sign of his love. But the Holy Ghost informs us, that the ungodly prosper in the World, and increase in Riches, that they are not in trouble like other men, that they have more than Heart could wish, Psal. 73. 12. Daniel tells us, that even Kingdoms are given to the basest of men, Dan. 4. 17. Luther said concerning the 
(u) Turcicum imperium quantum est, nihil est nisi panis mica quam dives pater familias projicit canibus. Luther. Tom. 2. in Gen. in cap. 21.  Turkish Empire that it was but a morsel cast unto a Dog. And if whole Kingdoms are given to the ungodly, who can argue himself a Saint, and loved of God, from his worldly enjoyments? 'tis not the having of the World, but sitting lose from it, looking upon ourselves as Strangers and Pilgrims in it, and improving it for God, that will argue we are indeed his Children.  
On the other side some are persuaded, because afflicted at present, that it will be well with them in the Life to come. But wicked men may also be afflicted. God does distribute sorrows to them in his Anger, so that they are as stubble before the Wind, and as chaff which the storm carrieth away, Job 21. 17, 18. 'Tis not then our being corrected that will prove us Children but our receiving of Correction and being humbled and reform by it; though never so often in the furnace, if we are not at all Refined we are but Reprobate Silver.  
6. That Peace of Conscience is false which is built upon External profession and Privileges. Thus of old many because they were called Jews, did rest in the Law & made their boast of God, though at the same time they did break the Law, and dishonoured God by their presumptuous Transgressions, Rom. 2. 17. 23. Many now a days are called Christians, and beguile themselves with an empty name. It will not advantage any to name the name of Christ, if they will not departed from iniquity; to call him Lord, Lord, if they are resolved still to rebel against him. They had great Peace and confidence, who said Lord, Lord, we have Eat and Drunk in thy presence, and thou hast taught in our Streets. And yet both their peace and confidence were without ground, the door is shut against them, they are excluded from the Kingdom; for, they were notwithstanding all their Profession, workers of iniquity, Luke 13. 26, 27. By such a profession iniquity has the greater aggravation, (w) he is most inexcusably ungodly, who has most of the form, but nothing of the Power of Godliness.  
7. That peace of Conscience is false, that is built upon External Righteousness, and escaping the more gross pollutions of the World. The Apostle Paul before his Conversion, was, touching the Righteousness of the Law blameless, Phil. 3. 6. that is, his Conversation was so agreeable to the letter of the Law, and so free from any foul and scandalous sin, that men could not blame him. But though he was thus blameless, yet he was graceless; and though he thought himself to be alive, and his state to be good and safe, yet he was deceived, as he found afterwards. That Pharisee had a false peace, who said, God I thank thee, I am not as other 
* Nos vero quid respondere pro nobis possumus? tenemus Symbolum & evertimus confitemur munus salutis pariter & negamus. Ac per hoc ubi est Christianit as nostra, qui ad hoc tantummodo, Sacramentum salutis accipimus, ut majore postea praevaricationis scelere pecc●mus? Salvian. De Gub. Dei. l. 5. pag. mihi, 195,  men are, Extortioners, unjust, Adulterers, or even as this Publican. I fast twice in the week, and give Tithes of all that I possess, Luke 18. 11. but all this was insufficient to prove him justified.  
There were two great faults in the Righteousness of the Pharisees, and of all those who resemble them. One is that their Righteousness was only external, so their lives were but blameless, they minded not what lusts reigned in their Hearts. The other is, that their Righteousness was trusted, in as that which was sufficient to commend them unto God, whereupon they slighted the sufferings and satisfaction of Christ. 'Tis unreasonable for any to be at peace who go no further than a Pharisee, (if they go quite so far;) for our Lord speaks expressly, Mat. 5. 20. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven.  
8. That peace of Conscience is false, that is founded upon some lazy wishes after Grace and Holiness. There may be in unregenerate Hearts, especially at some times, some pangs of desire and inclinations to that which is good, but their desires to continue bad, are stronger and do bear down all their inclinations to good which are much more feeble. Agrippa cried out to Paul before a great multitude, and before Festus who a little before had charged both Paul, and consequently Christianity itself with madness. Almost thou persuadest me to be a Christian, Act. 26. 28. Here was an inclinableness to Religion, but 'twas born down by a stronger propension to Worldly greatness and Pleasures. A Woman may have some kind of good will, and Affection for a Person, and yet when it comes to the upshot, refuse to have him for an Husband; so sinners may have some fluttering good thoughts and wishes for Christ and Grace, and yet utterly refuse to give themselves wholly to the Lord Jesus, or to be indeed and throughout sanctified.  
Oh how many that say they desire after Grace, and to be rid of sin, are deceived in and by themselves! they know not what they say, nor whereof they affirm. Sin in the general they desire to be freed from, but come to particular sins which are for their profit, for their credit among carnal men, for their ease and pleasure, these they won't let go. Not considering who Christ is, they are inclined to him; but when they are told, that as he is a Redeemer, so a Ruler, and that he must bring their very Thoughts and Affections into captivity and obedience, that they must submit to the holiest Commands, and not be ashamed or afraid to confess Him, though it cost them never so dear. Here they make a demur, & then have no real mind to be his Disciples. Oh deceive not yourselves with lazy desires after Holiness, where there is a more vehement and fixed desire to wallow still in your filthiness and pollutions.  
9 That peace of Conscience is false which is founded upon some confused and general apprehensions of the mercy of God in Christ; but this use only is made of this mercy, encouragement is taken from it to continue in sin. 'Tis the commonest thing in the World for sinners to gag their Consciences with the mercy of God and the Death of Christ. They have sinned, but God is Merciful, and Christ has died for sinners, even for the chief of them. And upon this they quiet themselves; they use these Truths as charms to cast Conscience into a sleep, that it may not be disturbed itself, nor disturb them. But such would do well to consider, that though the Scripture speak glorious things of Divine Grace and Mercy; yet there is not in the whole Book of God one promise of Mercy made to sinners who are Resolved to go on still in their wickedness. The Lord will not save the ungodly in their sins, but from their sins; and if they will not be saved from Sin, they shall not be delivered from Wrath.  
Where God does proclaim his Name: The Lord Merciful and Gracious, long-suffering, abundant in loving kindness, goodness and truth, forgiving Iniquity, Transgression, and Sin, keeping Mercy for thousands, to rap off the fingers of presumptuous Souls from catching hold of what is not their Portion; 'tis added, and that will by no means clear the guilty, Exod. 34. 6, 7. Guilty does not Relate unto past Gild, for that is supposed in that expression, Forgiving Iniquity, Transgression, and Sin. But by Guilty we are to understand them who are Resolved to Contract fresh guilt by an Obstinate continuance in evil doing; while they are of this mind, they have nothing to do with Mercy and Christ, for they prefer their Lusts before both, and so are unlikely to be the better for either hereafter; since because of both they presume to grow worse and worse at present.  
10. That Peace of Conscience is false, where the Sinners heart is afraid of a searching Ministry. 'Tis said concerning the Prophet Amos, that the Land was not able to bear his words, Amos 7. 10. Which Argued, though Israel was secure, yet their security was Carnal and groundless. Sincerity loves plain dealing, but Falsehood is afraid of it. If you cannot endure these Preachers that Rebuke sharply, that apply home, that threaten terribly, that warn faithfully, that examine and try impartially; 'tis a sign your Peace is Founded upon the Sand, and quickly your Building will be overthrown. 
(x) 
Man cannot serve thee, let him go,  
And serve the swine, there there is his delight,  
He doth not like this Virtue, no;  
Give him his dirt to wallow in all night:  
These Preachers make  
His head to shoot and ache.  
Herbert, p. 93.   If those Preachers are most acceptable, that never come within a Mile of your Consciences but leave you asleep as they found you, how certain is it that the Blind lead the Blind, and though they go jolly together, yet they are going towards perdition. 'Tis a startling place, Jer. 5. 30, 31. A wonderful and an horrible thing is committed in the Land: why, what's the Matter? The Prophets Prophesy falsely, and my People love to have it so. I must add also, that though you do attend upon the most awakening Ministry, if you please yourselves with giving a bare attendance, and with countenancing the strictest ways; but in the mean while you apply Truths to others, this concerns such and such, but take no notice how you are concerned yourselves; let me tell you plainly, that your Peace is not right, but a most dangerous stupidity.  
Thus have I described and Discovered what is a false Peace of Conscience. In the next place I am to show you how unreasonable 'tis to give Entertainment unto such a kind of Peace.  
1. Conscience is at Peace, but God speaks trouble. When sinners bless themselves God curses them; when they promise much good to themselves, God threatens ten thousand times more evil. The Psalmist tells us, that the Reason why many ungodly ones are secure, is, because they think God to be altogether such an one as themselves, Psal. 50. 21. They see no evil in sin, and they think the Lord sees none neither; they love sin, and they think God does not so much hate it, or at least, that he will connive at their wickedness. Can there be a more gross mistake? And how unreasonable is that Peace which is grounded upon such a mistake! No, secure Soul, know, God hates sin infinitely more than thou canst love it; and though thou flatter thyself in thy own eyes for the present, He will Reprove thee, and set thy sins in Order before thee. Oh now consider this, ye that forget God, lest he tear you in pieces, and there be none to deliver. All thy Blessing of thyself cannot make thee Blessed; all thy promises to thyself are vain, for thou canst not perform one of them. But the Lord both can and will fulfil his threaten, and cause the curse denounced to overtake thee.  
2. As long as a false Peace does last, Satan is unlikely to be cast out. Awakened and troubled Souls are afraid of being under his Power, and in time look after Deliverance; but they that are secure, will swallow his Baits, and follow this Enemy as long as he Sails with the stream of Corrupted Nature, and tempts them to that which their own wicked hearts delight in. And is it not sad to be in possession, and at the Command of so Cruel an Enemy? A Believers Heart is the Temple of the Holy Spirit, but the Heart of a wicked Man is the hole of the Old Serpent. Oh the danger that such are in to be stung to death, and destroyed every moment. The Jews did bolster up themselves with this, That they were Abraham's Seed, and they were foolishly confident that God was their Father: But Christ speaks plainly, Ye are of your Father the Devil, and the Lusts of your Father ye will do, John 8. 44. The Devil is a Father to all presumptuous souls, they do his Will, and will be his Prey.  
3. This false Peace is very provoking, and makes the breach between God and the Sinner still wider. Barely to sin does not so much incense, as to make Light of it, and not to be troubled after sin has been committed. The Apostle tells us, that men's hardness and impenitency, causes them to treasure up unto themselves wrath against the day of wrath, and the Revelation of the Righteous Judgement of God, Rom. 2. 5. If a Servant commit a fault, and afterwards laugh in his Master's Face, this is more insufferable than the fault itself. Thou that canst forget God days without Number, and yet art at Peace; thou that canst neglect the Lord Jesus and his Benefits, and yet art at peace; that canst Live without the Word and Prayer in secret, and when thou prayest with others, thy Heart is absent, and yet art at peace: Thou that canst be Intemperate, Sensual, Unclean, Covetous, Proud, Slothful, and yet art at peace: Alas, how much is God thine Enemy; how bitterly dost thou provoke him unto Anger! The lighter sin is made of, the heavier 'twill be sound, and the weightier Gods indignation.  
4. This false Peace will be but short, Job 20. 4, 5. Knowest not thou this of Old, since Man was placed upon the Earth, that the Triumphing of the wicked is but short, and the Joy of the Hypocrite but for a moment. This false peace can last no longer than Life, and Life is hasting to a Conclusion, as the swift Ships unto the Haven, and as the Eagle does unto the Prey. How small is that satisfaction which the hungry man takes in a Dream of a Feast, He Dreameth, saith the Prophet, and behold, he eateth, but he awaketh, and his Soul is empty, Isa. 29. 8. Secure Souls do Dream that God is a Friend, but when they awake they will find him an Enemy; they Dream that they are whole, but when they awake they will find that they are sick; and if Hell wakes them they will find their case altogether Desperate, and their Disease past Cure: They Dream that they are Rich and increased with good things, but when they awake they will perceive themselves empty and miserable. False peace may fitly be compared to a Night-vision, for as there is no real ground for it, so 'tis but of very short continuance.  
5. This false peace is threatened with sudden destruction. Solomon tells us, Prov. 29. 1. He that being often reproved hardeneth his Neck shall suddenly be Destroyed, and that without Remedy. And the Apostle speaks to the same purpose, 1 Thes. 5. 3. When they shall say, Peace and Safety, then sudden Destruction cometh upon them as travel upon a Woman with Child, and they shall not escape. Have you never taken notice of a Man Labouring under the Falling-sickness? He seems as well as any person in the World, eats as hearty, walks as strongly as another; but upon a sudden down he falls, foams at Mouth, beats his Breast, and becomes a spectacle of great horror. Sinners that have a false Peace, look cheerfully, go up and down from day to day quietly, as if no danger were near them, but at length Death seizeth upon them, and it seizeth on them suddenly, for it finds them utterly unprepared, and the first death is immediately followed by the second; and if we could see them in Hell, Ah, how should we behold the Case altered! How are they brought into Desolation as in a moment, and utterly consumed with terror! Psal. 73. 19 All their vain hope is turned into a most tormenting despair, all their false joy and peace is changed into inconceivable agonies and vexation of Spirit.  
6. This false peace of Conscience will very much heighten the Torment that shall follow. As Heaven will be the Sweeter to Believers, because of their foregoing Sorrows, Sufferings, and Temptations; so Hell will be the more Bitter to the Ungodly, because of their Confidence that they should scape it. They that have a false peace, do come many of them with an expectation to have the door of Heaven open to receive them: Lord Lord open unto us, as if they should say, Lord Lord, We are at the door, and therefore let us have admission into thy Kingdom. But when they find the door shut, and shut for ever against them; and instead of a place in Heaven, they are thrown down into one of the hottest places in Hell: Oh what weeping and wailing, will be the consequent! Death was the worse to the Amalekite that brought tidings of saul's death to David, because he expected a reward for his news. 'Twas more grievous to Agag to be hewed in pieces by Samuel before the Lord, when he came forth delicately, and said, surely the Bitterness of Death is past. So Hell will be the more intolerable unto them, who fully reckoned upon it that they were secured from those burn.  
When a sinner that is in a false peace all his days, is chased out of the world; and beyond his expectation, nay, contrary to his expectation is turned into a flaming Hell: We may conceive him thus speaking. Little, ah little indeed, did I think that this was the place I was going to. I did not imagine the Judge had been so Righteous, the Trial at his Tribunal so Strict; and that so few would have been saved. I did not imagine 'twas so ordinary for Souls to be deceived, and that there was so much counterfeit grace in the world. I thought myself safe, when I was farthest from it; and never perceived my mistake till now 'tis too late to correct it. I dreamt of Heaven, but am in the lowest Hell; I hoped to be saved, but must be a damned wretch to all Eternity. Oh that I had waked before! How happy had I been, if a right trouble of Conscience had been in the room of a false peace! Woe is me that I flattered, and by flattering did undo myself! And now what course shall I take? Ah this totally confounds me, that no course can be taken for my relief. Heaven now I see, but so far off that I can never get thither; and out of Hell there is no Redemption. So much be spoken by way of reproof to them whose Consciences are in peace, but that peace has no good ground upon which 'tis builded.  
4. They are to be reproved who offer violence to their Consciences, and very ordinarily do sin against them. Conscience speaks once, twice, thrice, speaks in the name of the Lord, tells them of Life and Death; of the Life that will be lost, and the Death which will be incurred by sin; and yet these Transgressor's go resolutely on in an evil course, and hate to be reform. They do in effect speak to their Consciences as the children of Judah did to the Prophet, Jer. 44. 16. As for the word which thou hast spoken to us in the name of the Lord, we will not hearken unto thee. Let Such consider and that seriously,  
1. Sinning against Conscience is the way to Cauterize and Sear it. 'Tis bad to have a dull Conscience, which does its office so remissly, that no good effect at all follows; this only Almost persuades a man to that which is good, only Almost dissuades a man from that which is evil. 'Tis worse to have a stupid Conscience, which takes no notice of thousands of sins, unless some very crying one's be committed, and that commission followed with some grievous Plagues. But 'tis worst of all, to have a seared Conscience; which is not at all moved though there be a giving full way to the most foul abomination. 
(y) Cauteriata conscientia est quae nullâ ratione commovetur, ne atrocissimis quidem flagitiis; & in iis praecipue reperitur qui p●stquam fuerint illuminati, sceleratae vitae sese dediderunt. Ames. De Conscient. lib. 1. c. 15.  Such a kind of Conscience, as one observes, is to be sound especially in those who have been enlightened, but contrary to that Light do sell themselves to do wickedly. Where Conscience is seared, Light is extinguished: there is no Grief or Shame because of sin, but an impudence and rejoicing in evil; the mind is reprobate, and the affections vile, and iniquity is committed with Greediness. Even some Philosophers have called this searedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the heart is senseless like a stone, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because such sinners become like brute Beasts made to be taken and destroyed, 2 Pet. 2. 12.  
A Sinner whose Conscience is seared as with an hot iron, how does he stand ready for the Devil's service! and commonly he is employed in the vilest pieces of Satan's Drudgery. When Richard the third did Murder his two Nephews, that he might come to the Throne; he employed a couple of villains to perpetrate that murder, who were so senseless as to stick at nothing. When Belzebub has any eminently and egregiously odious work of darkness to be done, he does set a man with a seared Conscience about it; such an one is likely to do the business effectually. Such Transgressor's declare their sin as Sodom, they openly bid defiance to Heaven; and how soon may the Just and Jealous God by some remarkable stroke destroy them. What a madness is it to sin against Conscience, since this has so great a tendency unto the fearing of it!  
2. Sinning against Conscience may bring you to despair. If Conscience be not seared by Sin, it may be so wounded, as that a cure may be conceived impossible. The Soul in a great agony may cry out, My breach is wide like the Sea, and who can heal me? Great is the sin, great is the horror of Despair. What the Poet says concerning Envy, may very truly be applied unto Desperation: Siculi non invenere Tyranni Majus tormentum. The Sicilian Tyrants (though infamous for their cruelty) never invented a Torment comparable. When Despair has once seized upon the Conscience, than indeed there is Hell above ground. A Despairing sinner is the truest and likest picture of a damned Reprobate. The deplorableness of such a state wherein hope leaves a sinner, and he gives over himself and all for lost, I shall set forth in these particulars,  
1. A Despairing Conscience remembers God, and is troubled: it sees frowns in his Face, and how terrifying is his Voice! for he speaks unto such sinners in his wrath, and vexes them in his sore displeasure. Then says Luther, 
(z) Verus terror nascitur cùm Dei irati vox auditur, h. e. cùm sentitur conscientiâ. Tum enim Deus qui antea nusquam erat est ubique, & qui prius dormire videbatur, omnia audet & videt: & ira ejus sicut ignis ardet, furit, & occidit. Luther. Tom. 1. in Gen. c. 12.  There is true Horror, when the voice of an angry God is heard, and perceived by the Conscience; then the Lord who was thought to be no where, is every where; and he that did seem to sleep before, does now hear and see all things; and his Anger like the Fire does burn and rage and kill all before it. A despairing sinner apprehends what a terrible enemy the Lord is, and then to think that this Lord is his Enemy, and that justly; and withal, that he is now irreconcilable, oh how does this confound him.  
2. A Despairing Conscience looks upon the creatures and finds them all miserable comforters. Judas in temptation thought thirty pieces of silver a great matter, but when he was seized upon with Despair, he fling away the silver as that which was altogether unprofitable, Mat. 27. 3. 5. Love of money had wounded him, and money itself could not heal him, nor buy a medicine for him. Riches say to the despairing Conscience; We are not able to deliver in this day of the Lords anger: Pleasures say, Help is not to be found in us, 'tis not in our power to sweeten that cup of trembling, which is filled with the wine of God's indignation. Honours and worldly Greatness say, We cannot screen thee from Him that is higher than the highest, and who if he will not withdraw his anger, the proudest helpers must stoop under him, Job. 9 13.  
3. A despairing Conscience remembers sin and those threaten that are denounced against it, and is overwhelmed. Oh the mountains of guilt which it does behold! and these are high; trespasses are grown up unto the Heavens, and then it applies all the Curses, all the evils that it reads in the Book of God unto itself: there is a roll opened before it, written within and without, with Lamentations and Mourning and Woe: to allude to that place, Ezek. 2. ult. Wherever the despairing sinner goes he is dogged, and followed with Legions of sins, and Conscience is still tormenting itself with such sad thoughts. How shall all these be answered for? How shall that vengeance be undergone which so many iniquities and so heinous, do deserve?  
4. A Despairing Conscience looks upon Christ and the Gospel, and is more than ordinarily tormented to think there is help for others, but for itself none to be found. It calls to mind that once the door was open, and the sinner was invited to come in but refused, but now concludes the door is shut eternally; once the Spirit strove, but being resisted, is departed for good and all, so as never to return again. Once says the despairing soul, I had a day of Grace, but I did not know it, I did not improve it; but now am overtaken by an Everlasting Night, and shall never see day more. The Prince of Peace, the Gospel of Peace are hid from me, the hopes of Peace are quite gone. I have outdone the very Devils themselves, and may expect if it be possible, to be more miserable; they never refused one offer of Mercy, but I thousands; they never slighted a pardon, but I have slighted it, and was unwilling to be reconciled to God, they never rejected a Redeemer, but I have rejected him, and preferred vanity, nay, sin which is of such a damnable Nature, before the only Saviour.  
5. A despairing Conscience remembers Death and Judgement, and Eternity, and then there is even a Roaring out for Anguish, something like unto the yell of those that actually are in the burning lake. Ah how shall I bear the wrath of the Almighty when all of it shall be stirred up? What ease can I expect in Everlasting Flames? How shall I bear the society of the Devil and his Angels? How shall I endure to be tormented for ever, in the presence of the Holy Angels, and in the presence of the Lamb? Rev. 14. 10. 'Tis not more certain I must die, than 'tis certain I must be judged; 'tis not more certain I must be judged, than 'tis certain I must be damned; 'tis not more certain I must be damned, than 'tis certain that my damnation will be Everlasting. This is the Language of a despairing sinner: and since to despair is to be upon such a wrack, how are they to be reproved that sin against Conscience which has a tendency to despair?  
6. They are to be reproved, who go about to wound and to ensnare the Consciences of Others. How careful was the Apostle not to cast a snare upon the Corinthians, 1 Cor. 7. 35. nor to enjoin that as necessary where the Lord had not imposed a necessity, and a little after he sticks not to say, that they who sin against the Brethren and wound their weak Conscience, do sin against Christ, 1 Cor. 8. 12. And if I am not by an imprudent use of my Christian liberty, to embolden another to venture upon sin against Conscience, surely much less may I do this either by constraint or by persuasion. If it argue want of Love, and be a great sin, to impair the Estate, to blemish the reputation, to hurt the body of my Brother, how much worse than all this, is it to wound his Conscience? Those who have no mercy to the Souls of Others, surely have little to their Own, and they will make bold with their own Consciences, who have no care, no tenderness in reference to the Consciences of their Brethren.  
Several sorts of persons are here concerned, as being injurious to others Consciences.  
1. False Prophets are injurious to the Consciences of others: These do speak perverse things to draw away Disciples after them, the Apostle deals very sharply with these, he calls them Dogs, and bids us beware of them. Phil. 3. 2. Beware of Dogs, beware of evil workers. No wonder that Paul styles them Dogs, since Christ before had called them Wolves, nay ravening Wolves. False Prophets, especially strike at Conscience, and endeavour to mis-inform That; and if once they can prevail so as to make the Conscience put darkness for light, and light for darkness, a lie for Truth, and Truth for a Lie; how may souls be carried away! truly so far at length as to fall into damnable Heresies, and also into gross impieties and wickedness. Those deceived and deceiving one's spoken of, 2 Pet. 2. They walked in the lusts of Uncleanness, they counted it pleasure to Riot, their Eyes were full of Adultery and could not cease from sin, their Heart was exercised with Covetous practices, and while they talked of Liberty they were themselves the Servants of Corruption.  
2. Dawbers with untempered Mortar are concerned, Conscience is little beholding to them, for they heal the wound of it slightly crying Peace, Peace, where there is no Peace, Jer. 6. 14. How miserable is the condition of unfaithful Ministers, and likewise of those Souls that belong to their charge. The Watchman that gives not warning, the Blood of Souls indeed will lie upon his Head, but this implies that such Souls do also perish Ezek. 33. 7, 8. O Son of Man I have set thee a Watchman unto the House of Israel, therefore thou shalt Hear the Word at my Mouth, and shalt warn them from me. When I say to the wicked man thou shalt surely die, if thou dost not speak to warn the wicked from his way; that wicked man shall die in his iniquity, but his Blood will I require at thine hand. If an unskilful Physician has need of a new Churchyard, what shall be said of an unskilful or unfaithful Preacher? I will not affirm he has need of a new Hell, but I am sure he will help very much to fill the Old one. Those that make the way to Heaven broad and easy, and regeneration needless, and the Death of Christ an encouragement to continue in sin, and the Mercy of God so large that 'twill put up any thing, and will certainly be extended unto any that cry Lord have mercy upon us: These are Dawbers, enemies to Conscience, they build a Wall, that shall be rend with a stormy wind in fury, and brought down to the ground, and they shall be consumed in the midst of it, Ezek. 13. 13. 14.  
3. All enticers unto Wickedness are cruel Enemies to the Consciences of others. If there be a Devil incarnate, he is such an one whose business is to tempt those to sin whom he has to deal with. When any persuade you to intemperance, to uncleanness, to injustice, or any other iniquity, they do in effect persuade you to make deep wounds and gashes in your own Spirits, to wrong your own Souls, and to go along with them towards the lake that burns, and burns for ever with Fire and Brimstone. Oh the cruelty of those that stir up others to sin! Oh the folly of them that are prevailed with by these wretched and evil instruments of the Prince of Darkness! I have done with that first Use by way of reproof.  
USE. II. Shall be of Direction. And here I am to show, first how secure Consciences may be awakened and wounded, and secondly how wounded Consciences may be cured and comforted.  
1. How secure Consciences may be awakened. Though there is many a bad Spirit which does prevail at this day, yet none does more prevail than the Spirit of Slumber: closed Eyes, drowsy Souls, senseless Hearts are every where to be met with. Though so much hath been spoken, though so much has been done, though so much has been felt and suffered in order unto our awakening; yet whose Conscience is indeed starled? Prophet's have been full of Power by the Spirit of the Lord, and of Judgement and of might to declare unto evil doers their Transgression and their sin, Mic. 3. 8. Calamity and Judgements have been strange, unwonted and extraordinary, and it might have been thought that such a Plague and Flames as have raged in London, would hardly have left one secure sinner, but all would have learned to fear that God, who is so Righteous, and who knows how to take a course with them that provoke him unto jealousy. But alas, like Pharaoh of old, upon the least respite the generality of sinners do harden their Hearts, and their Consciences sleep sounder than ever. Now in order unto your being awakened, follow these directions:  
1. Think of that Great and Glorious Majesty which by sin is affronted, and which all the sin that is in the World is committed against; He is the blessed and only Potentate, the King of Kings, and Lord of Lords; he is clothed with Honour and with Majesty, and covers himself with light as with a Garment; the Heaven is his Throne, the Earth is his Footstool; the whole world in comparison with him is but as the Bucket, and the small dust upon the Balance, and all the Nations of the Earth before him are as nothing, and vanity, Isa. 40. 15. 17. The greater the person is that is affronted, that affront is the greater crime. God is the highest and greatest of all, Oh how vile and heinous a thing is it to sin against him. Sinner! wouldst thou have thy Conscience awakened? believe seriously that There is a God, Oh what work would this Truth make were it but firmly credited! That famous Bruce of Scotland who 
(a) Robertus Brusius. Vir genere & virtute nobilis, Majestate vultûs vener abilis, qui plura animarum millia Christo lucrifecit, cujus anima, si ullius mortalium (absit verbo invidia) sedet in coelestibus.  gained many thousands of Souls to Christ; was wont to say, I think it a great matter to believe that there is a God. And not only believe that God is, but that he is so Glorious as his word proclaims him, this may make thee tremble.  
Now no sin in the World can be committed wherein this God is not concerned. Those sins against Man, are more against God than against man: therefore David after he had murdered Vriah, and defiled Bathsheba, looks beyond these, as high as God himself and cries out, against thee, thee only have I sinned, and done this Evil in thy sight, Psal. 51. 4. He takes notice how God was struck at in that injury he had done to his Neighbour, and is wholly swallowed up in that consideration, and this helped very much his awakening and contrition. To how many thousands of Millions do all thy sins amount? and there is not one of them but has been an act of Rebellion against the (†) Altar Damascenum. Lord of Heaven, if this were pondered, it might cool thy Courage and trouble thy Conscience.  
2. Think how dreadful the Power of this God, and his wrath being joined together must needs prove: in Scripture these two are joined and both together are engaged against the ungodly, Ezra 8. 22. The hand of our God is upon all them for good that seek him, but his Power and his Wrath is against all them that forsake him. If wrath be without Power 'tis contemptible; if Power be without wrath it may not be at all hurtful, but when Wrath and Power meet they may well be trembled at. The Wrath of a King is as the Roaring of a Lion, as the messengers of Death. What then is the Anger of God? this wrath to show the heat and greatness of it, is likened unto Fire, and it burns worse than any other Fire, for it burns to Hell itself, Deut. 52. 32. A Fire is kindled in mine Anger and it shall burn to the lowest Hell. And if you would understand the Power of this Anger, know that there is no withstanding it, and Oh how dismal are the effects of it in both Worlds!  
This Anger of God has brought upon sinners Cursing, and Vexation, and Rebuke, and has made them quickly to perish because of the Wickedness of their do: it has smitten them with a Consumption and a Fever, and an Inflammation, and Extreme Burning; with the Pestilence, and Sword, and Blasting, and Mildew, and has made the Heaven over Sinners Heads like Brass, and the Earth under their Feet like Iron. It has made them when they went out one way against their Enemies, to be smitten and to flee seven ways before them, and their carcases to become meat to the Fowls of the Air, and the Beasts of the Earth. This Anger of God has stricken the ungodly; with madness and blindness, and astonishment of Heart. So that life has been a burden, no rest or ease at all could be found, so that in the morning they have said, would God it were Evening, and in the Evening would God it were morning, because of the fear and trembling of their Hearts, the failing of their Eyes, and the sorrow of their Minds. All this is spoken of at large, Deut. 28.  
But these are not all, nor the most heavy effects of Divine displeasure. Indeed we are safe from man's Anger after Death, we cannot feel or be concerned at what Man can do when we are in the Grave. There the Wicked cease from troubling, there the weary be at rest, there the Prisoners rest together, they hear not the voice of the oppressor. Job 3. 17. 18. But God's Anger will follow after us into the other World, and then will be found most heavy. That Wrath to come is most of all amazing, for then as it will be intolerable to be born, so 'twil be impossible to be appeased. Consider all this and be affrighted, and say with the Psalmist. At thy Rebuke O God of Jacob, the stout Hearted are spoilt, none of the men of Might have found their Hands. Thou even thou art to be feared, who may stand in thy sight when once thou art Angry?  
3. That Conscience may be awakened, consider seriously that you are always under the Eye and Power of God, so that he can do with you what he pleases. You cannot hid yourselves from him, nor defend yourselves against him. Though you dig into Hell, thence can his hand take you, though you could climb up to Heaven, and make your nest among the Stars, yet thence he can bring you down, Amos 9 2. Your breath is in His hand, dare you to provoke him? and he can take it out of your Nostrils, without ask you leave, or giving you the least warning. You have no Lease of your Lives, but are Tenants at will in these Cottages of Clay; the Lord can turn you out, and require your Souls at your hands at his own pleasure.  
God has most Sovereign Power, he is the only absolute Monarch, because all others are subject to himself. Whom he will he Kills, whom he will he keeps alive, whom he will he sets up, whom he will he puts down, whom he will he saves, and whom, and when he will he can destroy for ever. He does according to his pleasure in the Army of Heaven, and among the Inhabitants of the Earth, and none can stay his hand, or say to him, What dost thou? Dan. 4. 35. Surely 'tis not safe by thy stupidness of Conscience any longer to engage this God against thee.  
4. Firmly Believe, that 'tis not more certain thou art a sinner, than 'tis certain that the Lord of Heaven is displeased with Thee, Thee in particular. Thou that hast an hard Heart, and a senseless Conscience, I am to tell thee heavy Tidings, God's Soul does hate Thee, and he is Angry with thee every day. If God should permit one of thy Old Companions in Wickedness to rise from the Dead, to tell thee that his wrath abides upon thee, and that thou art making haste unto the place of Torment, would not this startle thee? Or if an Angel from Heaven should meet thee with a Flaming Sword in his Hand, and tell thee, the way that thou takest is perverse before God; and naming thy Name, John, Thomas, Richard, should say plainly, that the Lord is thine Enemy; how would this affect thee? Why, the Word tells thee this; and that is a more sure word of Prophecy. How expressly is it said, Woe to the wicked, it shall be ill with him: Upon the wicked God shall rain Snares, Fire and Brimstone, and an horrible Tempest, this shall be the Portion of their Cup, Psal. 11. 6.  
5. Look upon God as the Lord of Hosts, that thy Conscience may shrink and be afraid. Many Legions of Angels are at his Service, his beck commands them, they are his Ministers to do his pleasure, Psal. 103. 21. And these Angels do so excel in strength, that one of them was able to destroy in one Night, an hundred fourscore and five thousand of the Assyrian Army, Isa. 37. 36. All the Devils in Hell God can Employ, and they are very forward to be the Instruments of his Wrath and Revenge upon the workers of Iniquity. The Men of the Earth are at his Command, and he can stir up their Spirits, and bring whole Armies of them against the People of his Indignation. The Beasts of the Field, the Fowls of the Air; nay, the most inconsiderable Creatures he can make terrible, so as to tame the proudest of his Adversaries. Those Locusts spoken of by Joel, when God does Marshal them into an Army, how terrible are they? Like the noise of Chariots on the tops of Mountains shall they leap, like the noise of a Flame of Fire that devoureth the stubble, as a strong People set in Battle array, before their face the People shall be much pained, all Faces shall gather blackness, Joel 2. 5, 6. The Fire and Hail, Snow and Vapour, and Stormy Winds fulfil God's Word. The Thunder and the Lightnings say unto him, Here we are; being ready to consume the Rebellious against him. The Lord is very terrible in himself, oh dreadful to have an Omnipotent Enemy! But when besides his own Power, he has so great an Host at Command, how should sinners tremble before him!  
6. Look back and see what Security has brought upon others. Stupidness of Conscience has been the forerunner of the most astonishing Judgements that ever were inflicted. Read the Story of the old World, and the Drowning of it: Was it not terrible, when all the Fountains of the great Deep were broken up, and the Windows of Heaven were opened, and the Rain was upon the Earth for forty Days and forty Nights together, Gen. 7. 11, 12? Oh, what crying, and what climbing was there to avoid that Deluge, but all in vain; the Waters prevailed exceedingly, fifteen Cubits above the highest Mountains, and all flesh died that moved upon the Earth: Fowl, , Beast, Creeping thing, and every Man. But Security went before this Flood that swept all away. They Eat, they Drank, they Planted, they builded, they Married, and were given in Marriage, even to the Day that Noah entered into the Ark. The like sottishness and unsensibleness was in Sodom and Gomorrah, before the Lord Reigned Fire and Brimstone, bringing Hell out of Heaven for their signal overthrow, who had been sinners before the Lord exceedingly. Like sins will have like ends; and if thy Conscience is stupid as the Sodomites were, thou mayst be destroyed suddenly, and signally as they were.  
7. That Conscience may be awakened, consider how unlikely 'tis that Divine Patience should last much longer towards you: Do not think that his patience towards his Enemies will be like his Mercy towards his Children, and endure for ever. You have found him long-suffering, 'tis Foolish presumption to think he will be ever suffering. Laesa Patientia fit furor, Abused Patience may quickly become Fury. Hippolytus, 
(b) 
Magne regnator Deûm  
Tam lentus audis scelera tàm lentus vide●!  
Ec quando saeuâ fulmina emittes manu,  
Si nunc serenum est?  
Seneca.   in the Tragedy, when his Mother-in-Law made an Incestuous motion to him, wondered at the patience of Heaven, and that she was not presently struck dead with a Thunderbolt. It may be Matter of great Admiration, that stupid sinners have been spared all this while: Oh, let them not reckon that they shall be still spared, though they continue in their provocations. Sottish and Senseless sinner! the Devil who temps thee to sin, would fain drag thee to Hell immediately; but 'tis that God whom thou offendest, that hinders him, and exercises forbearance, to see if at length thou wilt be led to Repentance.  
But if thou art stupid still, God may quickly suffer Satan to have his will upon thee, and, which is worse, cause his own wrathful Vengeance to take hold on thee. Dost thou think that the Spirit of the Lord will still strive, if he meet with nothing but resistance? dost thou think that Mercy will still be offered if that Offer be nothing else but rejected? Dost thou think that the day of Grace will still continue if it be eat and drunk, and slept and played, and sinned away? Dost thou consider how easy 'tis for God to destroy thee? And if he does it, he will ease himself of a Burden; For he is pressed with thy Iniquities as a Cart is pressed that is full of sheaves, Amos 2. 13. Nay, he threatens to do it, which should make thee (as secure as thou art) horribly afraid; concerning those Sinners that did refuse and rebel; that did refuse to turn, and did resolve to rebel: Thus saith the Lord, the Lord of Hosts, the Mighty One of Israel, Ah, I will ease me of mine Adversaries, and avenge me on my Enemies, Isa. 1. 24.  
8. That Conscience may be awakened, Behold and Know thyself. To understand ourselves is a great part of Wisdom; to live and die Ignorant of ourselves, 
(c) 
Miser nimiùm,  
Qui cunctis notus moritur,  
Ignotus moritur sibi.  
Seneca.   is not to see what's our Happiness, what's our Misery, till 'tis too late to obtain the one, to avoid the other. How do the ungodly mistake every thing! They mistake sin, for they think it pleasant: they mistake the World, for they think 'twill make them happy; they mistake Satan, for they think there is no harm in yielding to his Temptations; they mistake the Lord, for they think him an hard Master, and his Commands grievous; they mistake themselves, for they think they are what they are not, and that they are not what they are. Look therefore into yourselves, Sinners, and there are five things you should take notice of, which may help very much to startle Conscience.  
1. Take Notice of your Gild Ah, how have your offences abounded? You have Sinned alone, you have Sinned in Company, you have Sinned in every place, in every Relation, in every Capacity, in every Employment; nay, you have Sinned in every Duty that you have performed unto God himself. How should such Guilty Souls tremble! We blame the stupidness of a Malefactor, that is in Prison for several Crimes, the least of which is enough to Hang him. Oh, blame thyself for being unconcerned at thy many thousands of Transgressions, the least of which is enough to damn thee.  
2. Take Notice of thy weakness. Art thou, O Man, a Match for God? Hast thou an Arm like the Lord? Or canst thou Thunder with a voice like him? Canst thou deck thyself with Majesty and Excellency, and array thyself with Glory and Beauty? Canst thou cast abroad the Rage of thy Wrath, and behold every one that is proud, and abase him? Job 40. 9, 10, 11. Poor Worm, thou dwellest in a House of Clay, whose Foundation is in the dust, thou art no more able to stand against God, than dried stubble before devouring flames, or Chaff before the fiercest Whirlwind.  
3. Take Notice of thy Mortality: How quickly may thy breath go forth, and thou return to thy Earth, and all thy thoughts perish? Psal. 146. 4. How soon mayst thou be hid in the dust, and thy face bound in secret? Dost not thou Observe Men as great, as young, as rich, as strong as thyself carried to their Graves? Why should thy Conscience be secure, as if thou wert sure to be out of the reach of Death for these several Years? It does infinitely concern thee to awake to Righteousness presently, and to work for God and for thy Soul, while 'tis day, for the Night is coming, is just at hand, and there is no Wisdom, nor working in the Grave, whither thou art apace going.  
4. Take Notice of the Immortality of thy better part, thy Precious Soul: 
(d) 'twas a notable saying and observation of Hierocles upon Pythagoras. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 'tis the wicked man that is unwilling his soul should be immortal.   Thy Body indeed must lie senseless in the Grave till the last day, but thy Spirit must return to God who gave it. As the Spirits of Just Men immediately after death are made perfect in the Heavenly Jerusalem; so the spirits of the Ungodly are thrown into Hell when separated from their Bodies; for the soul has been the principal subject of sin, and most Active in wickedness, and therefore does more early begin to be tormented. The Sodomites are said to be now suffering the Vengeance of eternal fire, Judas 7. which shows plainly, that their Souls are now in Hell, for if their Bodies and Souls were asleep together, they would not truly be said to suffer that vengeance.  
5. Take notice of the eternal Duration both of Soul and Body after the Resurrection: Body and Soul, which Death does part, must be joined again; and as they have been Companions together in Sin, so they must share together in Everlasting Punishment. Thou mayst be weary of thy Being, sinner, and wish thou hadst never had it, or that it might be taken away; but thy wish will not be granted. Thou must endure as long as God does, and since thou must Be for ever, Awake, awake, that thou mayst not be for ever miserable.  
9 That Conscience may be awakened, Behold how the Judge stands before the Door, James 5. 9 the coming of the Lord draws nigh, and is still nearer and nearer. Yet a little while and he that shall come will come and will not tarry, Heb. 10. 37. Oh think of that day when the World shall be on Fire about your Ears, when the Lord shall come with Clouds and every Eye shall see Him, and all the kindreds of the earth shall wail because of him; when the Sun shall become black as a sackcloth of hair, and the Moon shall be like blood; when the Heaven shall departed as a scroll when 'tis rolled together, and every Mountain and Island shall be removed out of their places; when the Lord Jesus shall sit upon his great white Throne, and all the dead both small and great shall stand before him, and shall be judged according to their works, Rev. 20. 11. 12. Consider seriously,  
1. How glorious the Judge will be at that day: he will come attended with Legions of Angels. Oh the Majesty and Brightness of our Lord, when he shall appear the second time! he appeared the first time in the form of a Servant, because he was to be obedient unto Death for the sins of men; but then he will be seen as he is, 'twill be evident to all, that he is the Son of God, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Brightness of his Father's glory.  
2. How powerful will this Judge be found! All the Devils, and the Reprobate world will be then together, and yet they will not be able to make their part good against him; but he will Judge and Condemn, and put the Sentence which he passes upon them, in Execution.  
3. How Righteous will the whole proceeding of this Judge at that day be! Every mouth shall be stopped, and every sinner speechless. Oh than the Evil of sin will be made Manifest; and how Righteous 'tis for the Lord, to Sentence the Wicked unto Everlasting Fire. Whom He Condemns, every one will Condemn; and they shall not choose but Condemn themselves.  
4. After the Judge has past Sentence, he will be inexorable: no Cries, no Tears will prevail with him to Repeal it. Those that than are Condemned, can never be Justified, can never be saved. Oh what is that Misery which is Extreme, as to the Measure; and as to the Duration of it, Everlasting!  
5. Thou in Particular must give Account of thyself unto this Judge. All must appear before the Judgement seat of Christ, and that All includes thee. Every one of us must give account of himself to God, Rom. 14. 12. And Oh secure sinner, if all must be judged according to their Works, begin now to tremble that thy works have been all so bad; what kind of Sentence is likely to be passed upon thee? Is thy Worldliness, and Uncleanness, and neglect of God and Christ and Duty; and thy stupidness of Conscience, notwithstanding all this, likely to be rewarded with Heaven? No, no, that which is thy due (and thy due shall be given thee) is everlasting Destruction from the presence of the Lord, and from the glory of his Power.  
10. Take some encouragement, that 'tis not too late to awake as yet, though Conscience hitherto has slept securely. Thy Glass is not yet run, thy Sun is not yet set, thy Day is not yet ended; there may be possibly an Inch of thy Span of time remaining; Oh sleep no longer, but up and be doing thy main business. When the ship was drowning the Mariners come to Jonah, with a just rebuke, What meanest thou O sleeper? Jon. 1. 6. When Souls are sinking, and when sinners are damning, there is much more reason to say to Conscience, what meanest Oh Sleeper! Awake before it be quite too late. Call upon God to awaken you throughly; he can make the sleepy, nay, the dead to hear his voice: Joh. 5. 25. Verily, verily, I say unto you, the hour is coming, and now is, when the dead shall hear the Voice of the Son of God, and they that hear shall live. So much be spoken (and Lord make what has been spoken Effectual!) to awaken secure Consciences.  
In the second place I am to show how wounded and awakened Consciences, may be Cured and Comforted. And here it will be needful first to show you some mistakes about trouble of Conscience, which are very common; Secondly to discover when Conscience is troubled after a right manner; Thirdly how Comfort is to be applied in that trouble.  
For the first of these, namely, the mistakes about trouble of Conscience; they are these following.  
1. That is not right trouble of Conscience which is only the product of, and lasts no longer than Affliction. When Pharaoh was under the smart of the Rod, he cried out I have sinned; but this was not real trouble for sin, for as soon as ever the Rod is taken off, Pharaoh is as resolved to sin as ever. The metal while the Fire burns, is Liquid, and you may cast it into any form; but take away the Fire, and it becomes hard as ever. Such kind of mettle are many hearts, while in the Furnace of Affliction, how melted and tender do they seem; but when taken out of that Furnace, than they quickly cool and become perhaps more obdurate than before. Who would have thought (though so indeed it was) that the Israelites, who when God slew them, did seek him, and returned and enquired early after him, and remembered that he was their Redeemer and their Rock; should all this while only flatter him with their Lips, and that their Hearts should not be right with him nor steadfast in his Covenant?  
2. That is not right trouble of Conscience which is only sorrow after the world: 
(*) Tristitia mundi est quum propter terrenas afflictiones animos despondent & luctu opprimuntur; tristitia autem secundum Deum quae Deum respicit, dum unicam miseriam ducunt excidisse à Dei gratiâ; ac timore judicii ejus perculsi, peccata sua lugent. Calvin.  this kind of sorrow is so far from having a promise of life made to it, that the Apostle affirms, it works death, 2 Cor. 7. 10. There is a great sorrow in thy Heart, and it appears in thy very looks, but what is the cause of it? If hard times trouble thee, but an hard Heart is no affliction; if crosses and losses in the World perplex thee, but the loss of thy Soul, is not at all feared, neither is there any care taken to prevent it; if thy poverty in the World do grieve thee, but thou dost not sorrow at all because destitute of the true Riches, how canst thou call any of this a right trouble? The Israelites did weep and Howl, but the cause was, they wanted Corn and Wine, and so they had but these things in Plenty, they could be well contented to live without God, Hos. 7. 13, 14. Every pensive sinner is not penitent, nor fit to be comforted; their very pensiveness is a very great sin, as long as sin is not, but only worldly crosses the cause of it.  
3. That is not right trouble of Conscience, where there is only a slavish fear of punishment, but love to sin does still remain in strength. Where there is slavish fear and no more, there is an hatred of God, and a secret wish to get from under his Power, the slave you know hates his Master, and wishes he might be at liberty, and never see or serve him more: there is also an hatred of the Commands of God, and a repining and murmuring at the strictness of them. Sin is dear as ever, & a grief there is because of those threats which terrify and hinder the free commission of it. If such a Soul might have its wish, It should not be Oh that I might be turned to God▪ and that my ways were directed to keep his Statutes! but it should be, Oh that I might have liberty to do as I list, and that there were no such thing as the Word and Will of God to be observed! where such a Spirit is (which the Heart-searching God perfectly understands) abstaining from the outward act of sin, signifies not much. The Merchant in a Storm cannot be said to hate his goods, because he flings them overboard, he is sorry because driven to such a straight: and when he comes ashore wishes as much for his goods as ever.  
4. That is not right trouble of Conscience, which Sinners being impatient under, do fly for Comfort to the Creatures. If thou art indeed wounded, the same hand that gave the wound must bind it up, I wound, and I heal, says God. Deut. 32. 39 If sensual delights, if Sports and Pastimes, if carnal Company, if immersing thyself in worldly business can divert, and by degrees chase away thy trouble, 'tis a sign 'twas never true. Right sorrow is not assuaged but by Spiritual means. 'Twas a wise course and resolution of those, Hos. 6. 1. Come let us return unto the Lord for he hath torn, and he will heal us: he hath smitten and he will bind us up.  
5. That is not right trouble of Conscience, where there is an utter despair of Mercy. Cain was troubled, and so was Judas, and the trouble of both (especially of the latter) was unconceivably great, but despair spoiled it. I grant indeed that souls truly penitent may have Temptations, and very strong ones to despair, but there is an unseen hand in their greatest Terrors and Dejections, which keeps them from being swallowed up in that gulf quite, though sometimes they are upon the brink of it. Cranmer in his last Prayer cries out, I have sinned more than Tongue is able to express, but shall I despair? God forbidden. Thou art a Gracious Lord, and thy Mercy does thrust away none who ask for a Remedy of sin, and comfort in their misery. Despair does thwart the design of the Gospel which is to extol the Riches of Divine Grace, as super abounding, where sin has most abounded; and to set forth Christ as a Saviour to the uttermost.  
When the Spirit does give a sight of sin, he opens a door of hope, and lets in a beam of Light, whereby 

(e) In Coelum terramque plusquam fando exprimi possit, offendi; Desperabo igitur? Absit. Tu ●lemen● naturâ Deus cujus neminem aversatur misericordia, qui abs te peccati remedium, ac solatium miseriae & aerumnarum petit.  
Mel. Adamus, in vitâ Cranmeri.   the possibility of Mercy is discovered. The trembling Gaoler, did not say, I am sure I shall be damned, but what shall I do that I may be saved? Act. 16. 30. this very inquiry shows that some possibility of Salvation was conceived. Satan indeed endeavours to shut the door of hope, and to overwhelm the Soul, but he is not to be hearkened to Satan put it into the Heart of Judas to betray Christ, and afterwards he put it into his Heart to despair, and how effectual was his despair to his destruction. By no means therefore entertain despairing thoughts, for they come from Hell and lead thither.  
6. That is not right trouble of Conscience which is only the effect of prevailing Melancholy. This humour prevails exceedingly at this day, and those who never had experience of it cannot imagine the torment that is in it. Burton speaks feelingly, No torture of Body like unto it; strappadoes, hot Irons, Phalaris Bulls are not comparable. All Fears, Griefs, Suspicions, Discontents, as so many small brooks are swallowed up and drowned in this Euripus, this Irish Sea, this Ocean of misery. This is the Quintessence of humane Adversity: all other Diseases whatsoever are but flea-bite to Melancholy in extent, 'tis the pith of them all. A Melancholy man is that true Prometheus, which is bound to Caucasus, the true Tityus, whose Bowels are still devoured by a Vulture, for he is fed upon by Anxieties and Griping cares continually. But though Melancholy be so tormenting, it very much differs from trouble of Conscience, and is not so intolerable. You will ask me how Melancholy and Spiritual trouble differ? before I tell you how, I would lay down two things.  
1. 'Tis an Argument of an Ignorant and Profane Spirit, to say, that all trouble of Conscience is nothing else but Melancholy. Such who are of this mind, do make a mock of sin, and of the Convictions of the Spirit, and of the terrors of the Lord, and slight the great Physician of Souls: for if all trouble be from Humours in the Body, other Physicians may serve the turn.  
2. Melancholy and trouble of Conscience are sometimes joined together; and they may be mutually the Occasion of each others increase. If the Conscience be wounded, and the Body Distempered with this black Humour at the same time, Satan has the greater Advantage. The soul will not easily admit of Comfort, but is more inclined to meditate terror; and the wounds of Conscience will be the more smarting, and longer before Cured.  
I shall now show the difference between trouble of Conscience and Melancholy, in these particulars:  
1. In Melancholy the Body may plainly be perceived to be out of Order; either no sleep at all, or a perpetual drousiness, the Spleen swelled or pained, a sourness in the stomach, and a Cloud seems to dwell in the Brain. But trouble of Conscience may be, and is found in those who are of the most excellent Constitution, and even in the time of the firmest Health. The Goalor, 'tis very likely, had a strong Body, and no Distemper that we read of upon him; yet his Conscience is wounded, and how solicitous is he to escape Hell!  
2. In Melancholy there is great Confusion; no rational account can be given of trouble. The Soul is like one in the dark, or that is blindfold, and is exceedingly buffeted, but knows neither the Hand nor the Instrument from whence his smart comes. But a troubled Conscience can easily assign a cause of its trouble. Ask the Apostle Paul the reason of his trouble, he will Answer, I was a Blasphemer, and a Persecutor, and Injurious. Demand of the Corinthians, what Afflicted them? They will Answer, they had been Fornicators, Idolaters, Adulterers, Effeminate, Abusers of themselves with Mankind, etc. 1 Cor. 6. 9 Troubled souls do understand their Gild and Plagues.  
3. In Melancholy the great thing desired is ease and quiet, that the horrible darkness may be dispelled, and the former serenity may return. But in right trouble of Conscience, not only Peace, but Peace upon a good ground is longed for; the present trouble is preferred before security in wickedness, that was formerly. Ay, and Grace as well as Peace is begged. Troubled David does not only cry out, Restore unto me the Joy of thy Salvation, and make me to hear Joy and Gladness, that the bones which thou hast broken may Rejoice; but also, Create in me a clean Heart, O God, and renew aright Spirit within me, Ps. 51. 8, 10, 12.  
4. In Melancholy, Trouble does often come by Fits, when Fumes ascend unto the Head (which by the heat of them may sometimes be perceived) and do disorder the Fancy and Imagination: 
(f) Melancholia est imaginationis depravatio à phantasmate-melancholico exorta quo detentus, uni cogitationi absque surore & sebre cum tristitiâ & metu inhaeret. Ejus origo dependet à certâ quidam Spirituum animalium dispositione ex humoris melancholici permissione producta, ad quam sequitur phantasma tenebricosum dictum, quod intellectus postea objecta obversans, hoc delirium & animi angorem excitat.  then there is some stinging and perplexing thought which renders Life and all the enjoyments of it bitter and uncomfortable. But trouble of Conscience is more without intermission; it does not depend upon the ebbing or flowing of any Humour in the Body. Load is laid on by the Spirit of God, and the burden presses continually until the Comforter take it off. The Psalmist says, that his sore ran in the Night, and ceased not, Psal. 77. 2. So Psal. 38. 6. I am troubled, I am bowed down greatly, I go mourning all the day long.  
5. Melancholy makes a Man to fear every thing almost, though there be no just ground of fear. When he goes to Bed he fears he shall die in his sleep, and not Live till Morning: Though in never so good a Trade, he fears that God will blast him in his Estate, and that he shall fall into extreme poverty. Melancholy persons are tortured with a fear of being Distracted, and running stark Mad many times; and then they think what a sad spectacle they shall be when they are in Bedlam; and if Professors, how much Religion will be Reproached upon their Account. Many times they fear the appearing of the Devil in some terrible shape, and that thereby they shall be frighted out of their wits. 'Tis ordinary for them to have sad fore-boding thoughts of ill to themselves; as that some grievous Calamity is not far off from them, or theirs, and that their lives will be very short, and within a little while they shall be in another World. They can hardly hear of any that have Hanged or Drowned themselves, but they fear 
(g) Quos malè habet hic morbus, tristes sunt & solitarii, formidulosi, & pertinaces, phantasias quasdam sibi faciunt quae nec sunt, nec esse possunt, falsa multa imaginantur, timent non metuenda, sine causâ moerent animumque macerant.  they shall do the like one time or other. I might spend a whole day in naming the fears of these sorrowful souls. And if Fear have Torment, as the Apostle speaks, 1 John 4. 18. How tormenting is Melancholy that is so full of Fear!  
But a troubled Conscience eyes and fears the Wrath of an Almighty God, and that principally, Psal. 88 7. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves, Selah. And v. 16, 17. Thy fierce wrath goeth over me, thy terrors have cut me off, they came round about me daily like water, they compassed me about together. 'Tis not Poverty, Disgrace, Death that is so much dreaded, but a Jealous, and highly provoked God is terrible: and therefore when the Lord promises to revive such Consciences, he says, he will cease to be Angry, and to contend, Isa. 57 16. For I will not contend for ever, neither will I be always wrath, lest the Spirit fail before me and the Souls which I have made.  
6. In Melancholy there are strange hurryings in the Heart; 'tis snatched and carried away, and some amazing thoughts are upon a sudden injected about Spiritual things; but there is no Scripture-ground alleged for them Some under this Distemper will cry out, they are mere Hypocrites; and as if they had looked into the black Book of God's Reprobation, will peremptorily say, their Names have been written there from everlasting. Others will cry out, that the day of Grace is past and gone, and that God has sworn concerning them in his wrath, that they shall never enter into his Rest. Now, as the God of Heaven does walk upon the Wings of the Wind, so Satan, the God of this World, does walk upon these Melancholic winds, mixes himself with them, and terrifies the Soul with the fear of Damnation. And oh with what astonishment does a poor Melancholic Creature think of being damned everlastingly! Many times Satan tells them, that the longer they Live, they will but fill the Vial fuller of wrath, and but add more fuel to that Fire, which must be their Portion for ever, and hereupon follow temptations to self-murder; and upon all convenient Occasions, when they are alone, by Water, or see a Rope, or a Knife, Do it, Do it, is violently urged in upon them. But if you ask these Melancholy souls, why they conclude themselves Hypocrites and Reprobates; not one Scripture can they produce to prove it.  
Whereas on the other side, in trouble of Conscience the Conviction is plainly grounded on the word of God. The awakened Worldling hears his Covetousness called Idolatry; the awakened Whoremonger perceives evidently that no unclean Person shall inherit the Kingdom of God. The awakened Swearer reads that his Oaths will make him fall into condemnation: They believe those threats, and know that they are guilty, therefore they are Afflicted, and look out after a Remedy, and cry to be turned from their Iniquities, and Reconciled unto God.  
7. In Melancholy, Drugs are profitable; gentle Remedies (for violent are by no means to be used) 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hypocrates. Aphor.  may be blessed to give ease. But as for trouble of Conscience, Hei mihi quod nullis dolor est Medicabilis Herbis; Alas, no Herbs can here at all avail. The whole College of Physicians would be here at a loss. When the Italian Doctors came to Visit Spira in his distress, He spoke these words: Alas, poor Men, how far wide are you? Do you think that this Disease is to be Cured by Potions? Believe me, there must be another manner of Medicine: It is neither Plasters nor Drugs that can help a fainting Soul, cast down with the sense of sin, and the wrath of God. 'Tis only Christ that must be the Physician, and the Gospel the Soul-Antidote. But here I must add, that where the trouble is mixed, partly from Melancholy and partly from a wounded Conscience, proper Physic, (and especially a well-ordered Diet and Exercise) must be used for the one, as the blood of Christ is the alone suitable Remedy for the other.  
8. Melancholy alone never alienates the Heart from sin. Several that Labour under this distemper, in their lucid intervals will be as vain as any; nay, sometimes they have strange and strong inclinations to Uncleanness, and too much yield unto them; they will most Prodigally misspend their time, which is much more precious than Gold that perishes, and exceedingly give way to sensuality, and the pretence is their Melancholy. When in their doleful fits they have been afraid of Hell, and have concluded they should be damned as certainly as either Cain or Judas; yet when that fit of Melancholy is over, how will they yield unto Temptation! they are as proud as before, as passionate and worldly as ever, and none of this troubles them. This Malady also does mightily indispose them to Duty, it makes the Heart like a stock or stone: Indeed this blockishness, where there is Grace, is a burden; but in others not so. Duty only is a Burden, not their indisposition to it.  
But now trouble of Conscience, if right, helps much to break that League between the Soul and Corruptions; it causes great tenderness and fear of sin, and very much incites to Prayer and other Holy Duties which God has Commanded, and wherein Communion with him is to be enjoyed. 'Twas said of Persecuting Saul, as soon as the Lord had struck him to the ground, and he was pricked in his heart Behold he Prayeth, Acts 9 11. When the Waters, that is, troubles, came into David's Soul, when he was sinking in the deep Mire, where there was no standing, how earnestly does he cry out, Save me, O God Nay, he did cry till his Throat was dried, and though his eyes failed, yet he waited for the Lord, Psal. 69. 1, 2, 3.  
Having thus spoken of the mistakes about trouble of Conscience;  
I am in the Second place to discover, when Conscience is troubled after a right manner, so as that it may be proper to apply Comfort from the Gospel. This right trouble I shall set forth in these particulars:  
1. Some special sin, perhaps, more heinous than Ordinary, is usually at first Discovered, and charged home by the Spirit upon the Conscience. The Apostle Paul, before his Conversion, was Riding to Damascus, but the Lord met him in the way, and the first sin he was charged with, was that of Persecuting the Church of Christ, Acts 9 3, 4. As he journied, and came near Damascus, suddenly their shined round about him a Light from Heaven, and he fell to the Earth, and heard a Voice, saying unto him, Saul, Saul, why Persecutest thou me? Those Jews that were awakened by Peter's Sermon, were charged with taking Christ, and Crucifying, and slaying him with wicked hands, Acts 2. 23. Thus the Woman of Samaria, who had had five Husbands, is told of her Living in Whoredom with a man that was not her Husband, John 4. 18. Thus commonly the work gins; some more gross sin, as lying, swearing, drunkenness, self-pollution, or the like is discovered, and that is like a dart shot in the Conscience; causing a great deal of trouble and cannot easily be shaken off. 
(i) Haeret lateri lethalis arundo. Virgil. Ae●ead. 4.   
2. After one sin is discovered and Conscience gins to be perplexed, innumerable other transgressions are brought to remembrance. Just as when a debtor is arrested by one Creditor, all the others are ready to come upon him. The Eye of Conscience being truly opened to see one sin, presently is able to discern thousands. David after his being awakened by the Prophet Nathan, looks first upon his filthiness and blood guiltiness, but a great many other sins also stared him in the Face. Therefore as a man beset by all together, he cries out for the pardon of all, Psal. 51. 9 Hid thy face from my sins, blot out all my Transgressions, Oh how did his iniquities swarm about him and sting him, when he said, Psal. 40. 12. Innumerable evils have compassed me about, my iniquities have taken hold upon me that I am not able to look up, they are more than the hairs of my Head therefore my Heart faileth me.  
3. Where right trouble of Conscience is, the impure streams are traced up to the fountain, and the Corruption of Nature is acknowledged and bewailed. Contrite David looked thus far, Psal. 51. 5. Behold I was shapen in iniquity, and in sin did my Mother conceive me. And the Apostle Paul took notice of that evil which was present with him, which was so great an impediment unto his doing of good, Rom. 7. How can we be rightly humbled till this Corruption of Nature be seen? but when we perceive that Satan is not principally to be blamed for our wickednesses, but our own selves, and that what does defile us does not come from below, but from within, this will make us to be filled with the greater self abhorrency. Every man is Tempted, says the Apostle James, when he is drawn away of his own Lust and enticed, chap. 1. 14. Evil Thoughts, Adulteries, Murders and such like Abominations, Christ tells us, proceed out of our own Hearts, Math. 15. 19 Oh this does exceedingly afflict the Soul which is rightly troubled; that all those thousands of sins which have been committed, are but the offspring of a corrupted Heart and Nature, and not one is to be laid at any other door.  
4. The Conscience when rightly troubled is convinced of that sin of Unbelief, and the great Evil that is in it. 'Tis the work of the Spirit to convince the World of Sin and Unbelief is especially discovered, John 16. 8, 9 When the Comforter is come he will reprove the World of Sin, of Righteousness, and of Judgement; of Sin because they Believe not on Me. Not believing in Christ is a great sin in itself, and it binds all the sinners other iniquities fast upon him, 
(k) Hoc peccatum (non crediderunt in me) quasi solum sit praecaeteris posuit, quia hoc manente caetera detinentur, & hoc discedente caetera remittuntur. Augustin. Tract. 95. in Johan. pag. mihi 474. Tom. 9  for there is no other way to receive Remission of sins, but by Believing in the Lord Jesus. Him only hath God set forth to be a propitiation through faith in his blood, Rom. 3. 25. 'Tis a damning thing to transgress the Law; but to be deaf to the Gospel, and to reject Christ is a great deal worse, for this is to sin against a Remedy, and to slight an offer of Life and Peace. How Glorious is God in his dear Son! how does his Wisdom, and Power, and Grace, and Love, and Righteousness, and Truth shine forth in him! now notwithstanding all this to be offended at Christ, not to Reverence the Son, not to receive him though he offers benefits of inestimable value, this must needs increase guilt, and heighten wrath exceedingly. If a Prince should, after his subjects had played the Rebels, and he had them at his Mercy; offer a pardon to them, and they should refuse it and choose rather to continue rebels still; their not accepting the Prince's Clemency, would incense him more to their destruction, than their foregoing Rebellion. We are ready to pity Tantalus, (l) who as Homer says was thus punished; he stood in a lake with Water up to his chin, but when ever he stooped to quench his thirst with the water, it presently sunk away from him. Brave Fruit also is said to grow just over his Head, but when he stretched out his hand to take it, the Wind did carry it away from him. But now let us suppose that the water might have been drunk, and Tantalus would not have stooped a little for it, and that Fruit might have been eaten, but though it grew within his reach, he would not have been at the pains to have stretched forth his hand to plucked it: Who would have pitied 

(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Homer. Odies. 11. pag. mihi 321.   Tantalus then? every one would have blamed his folly in not taking what was brought so near to him. This is the case of the Unbeliever, the Word is nigh him, Rom. 10. 8. Christ is nigh him, the Bread and Water of life is brought to his very mouth, but he will taste of neither, though he so much needs both, and may have both freely.  
The Conscience therefore is troubled for unbelief, for the sinners rejecting Christ in times past, that when such great Salvation was offered, it should be neglected; and that the Lord Jesus should stand so long and knock so often at the door, but it was kept shut and barred against him. Oh 'twere just says the sinner, for Christ to go away, and never to give so much as one knock at my Heart again, and, now I see my Need of his Salvation, utterly to deny that Salvation to me.  
5. When the Conscience is rightly troubled. The Anger of the Lord, and the Curse of his Law are a very great burden. Sin has been committed, Commands Holy, Just and Good have been transgressed, and Christ who alone can appease Divine Anger,  for transgression, and Mediate a Peace, has been contemned; well therefore may the Sinner be afraid. How great and how fierce is this wrath of the Almighty! there is never a single sin but makes the sinner liable to the Curse of the Law, and how Cursed a wretch, do iniquities ten thousand times ten thousand, many times told, render him? every transgression makes the Lord Angry, to how great an height than is that anger by Millions of transgressions raised! The awakened sinner sees the Lord whetting his glittering Sword, and his hand taking hold of vengeance, hereupon fear does come upon him, and pain as of a Woman in travel. How scalding are the Drops of the Lords wrath, what then are the full showers? If God run upon any like a Giant they must needs be broken with breach upon breach.  
I dare not say that the anger of the Lord does lie alike heavy upon all awakened Consciences and truly humbled Souls, nor that these terrors of Soul are equal in all that are brought home to Christ. Though all humbled sinners are made with Ephraim to bemoan themselves, yet some are made to bemoan themselves much longer, and much louder than others. Levi taken from the Receipt of Custom, and Lydia, felt not that we read of, such Agonies and Terrors of Conscience as Persecuting Saul, and the trembling Gaoler. All the vessels of Mercy are not of the same temper, and that which cannot abide the Fire, 'tis sufficient that, as under the Old Law, it pass through the Water, Numb. 31, 23. As to these Legal terrors I would say these five things.  
1. These terrors in themselves are a punishment, and therefore not to be desired in so great a degree, we are not to be fond of them, though when they are upon us, we must desire support under them, and that they may prosper unto the end whereunto they are appointed, namely, to wean us from our lusts, and drive us out of ourselves, unto the Lord Jesus.  
2. These Terrors being a Punishment, surely are not saving Grace. Reprobates have had them in a great measure. O Judas! thou hadst an Hell upon Earth by Reason of legal Horror, before thou goest to thy appointed place: and 'tis possible to exceed in regard of these. Therefore the Apostle takes care in reference to the incestuous Corinthian, that he should not be swallowed up with over much sorrow, 2 Cor. 2. 7.  
3. Barely from these Terrors of the Law, none can conclude that they shall certainly be joined to the Lord Jesus. They are not always forerunners of Faith, but sometimes they issue in despair, and sometimes they wear off, and sinners become more hardened and confirmed in their wickedness. Thus it was with Pharaoh notwithstanding all his trouble and fear at some times of the Lords anger.  
4. Those that complain for want of these legal Terrors are really under them in a more remiss degree, for those who are perplexed with doubts and fears about their Eternal state, and think because they never were sufficiently troubled, that they never yet closed with Christ, what are these afraid of but God's anger, and his Curse which by sin has been deserved?  
5. Do not go about to direct or Counsel the Spirit of the Lord. If he bring thee home by a more gentle way, & give thee a sight of thy Remedy as soon almost as of thy sin & misery thou hast the more cause to be thankful, but withal to be the more vigilant and watchful; for if wrath has not lain so hard upon thee, thou wilt be the more subject to make bold with sin afterward, and art not likely to be so fearful to incur Divine displeasure for the future.  
6. Where the Conscience is rightly troubled, the sinner is filled with grief and shame because of ' its iniquities. God complains of the Children of Israel, that they were Impudent and hard hearted. Ezek. 3. 7. But the troubled Soul is confounded before God, the humbled sinner thinks thus, that if the World did know all the sins which he has been guilty of, he should be ready to wish himself out of the World, but God's knowledge signifies more than if All Creatures were acquainted with his abominations. I do not wonder at that expression, Jer. 3. ult. We lie down in our own shame, and our confusion covereth us. How foul does sin make us! how unlike to God how monstrously to resemble the unclean Spirit! what high and horrible ingratitude is there in sin! is this the requital for all the Lords goodness? is this the return for millions of mercies? shame upon this grows great, and sorrow goes hand in hand with it. We read that a voice was heard upon the high places, weeping and supplication of the Children of Israel, for they have perverted their way, and they have forgotten the Lord their God, Jer. 3. 21. Behold O Lord, says the Church, for I am in distress, my bowels are troubled, my heart is turned within me; why what ails her? I have grievously rebelled, this made her sighs many, and her Heart faint, Lam. 2. 20, 22. Sin does best deserve sorrow because 'tis so great an evil, and there is such encouragement in Scripture here to spend our grief. And the troubled Soul gives sin the greatest share; and is sorry after all, that 'tis so little sorry. Hark to one of our English Poets. 
† Herbert pag. 158. Grief.   
O who will give me tears? Come all you springs,  
Dwell in my head and eyes; come Clouds and rain:  
My grief hath need of all the watery things,  
That Nature hath produced. Let every vein  
Suck up a River to supply mine eyes,  
My weary weeping eyes too dry for me,  
Unless they get new conduits, new supplies  
To bear them out, and with my state agree.  
What are two shallow fords, two little spouts  
Of a less World? The greater is but small,  
A narrow Cupboard for my griefs and doubts,  
Which want provision in the midst of all.  
Verses, ye are too fine a thing, too wise  
For my rough sorrows: cease, be dumb and mute,  
Give up your feet and run into mine eyes,  
And keep your measures for some Lover's lute,  
Whose grief allows him Music and a rhyme:  
For mine excludes both measure, tune, and time:  
Alas, my God  
7. Where Conscience is rightly troubled, the sinner accuses and condemns himself. He holds up his Hand at God's Bar, and cries Guilty of his own accord; Satan my hold his Tongue, for one that's troubled in Spirit is forward enough to be his own Accuser. We say commonly in Humane Courts of Judicature, Nemo tenetur accusare seipsum. No Man is bound to accuse himself. But 'tis otherwise in the Court of Conscience: Here 'tis a known Rule, Accuse thyself, and confess thy Crime, that thou mayst be pardoned, 1 John 1. 9 If we confess our sins, he is Faithful and Just to forgive us our sins, and to cleanse us from all unrighteousness. How large have broken hearts been in acknowledging their Offences, and the aggravations of them; they have not spared to speak, and to tell all they knew against themselves; they have called themselves Rebellious, Revolters, Wicked, Foolish, Ignorant Beasts before God; all this has showed how they have disliked and abhorred themselves.  
And as they have accused, so they have been forward to pass a Judgement, and to condemn themselves. When the Jews Crucified Christ, they accused him, cried out against him, as a Deceiver, and condemned him to that Ignominious Death. Troubled souls deal thus with the Flesh, and its Lusts and Affections: They accuse the Flesh, as being enmity against God; they cry out, that they have been deceived by the Flesh, and they condemn the Lusts of it to be Crucified and slain; and further say, because the Flesh has been pleased and served, they themselves deserve to be everlastingly condemned. In the greatest severities they cry out, the Lord is Righteous; nay, if he should inflict the Vengeance of eternal flames upon them, they grant his ways would be but very equal.  
8. Where Conscience is rightly troubled, the sinner despairs in himself. 'Tis a great sin to despair of Mercy and Salvation; but to despair of saving ourselves by any strength or worth of our own, this is but needful. The awakened Conscience sees that our own wisdom is insufficient to guide us in the way Everlasting; that our own Righteousness has innumerable defects in it, and dares not lean upon it. When Daniel had done his very best, he dares not trust in it, Chap. 9 18. We do not present our Supplications before thee for our Righteousnesses, but for thy great Mercies; as if he should say, our Righteousnesses are imperfect and small, they are not the ground of our hope; but our expectation is from thy great Mercies. 'Tis a true saying of Luther, 
(m) Nunquam tantum operum potest inveni●i, ut conscientiam reddar pacatam, sed semper desiderat plura; imò in illis ipsis quae secit, peccata invenit. Luther. in Epist. ad Gal. c. 4.  That Conscience can never be satisfied with our own Works and Righteousness, for it still desires and wants more, and finds a great deal amiss in what has been done already. If we were to be Justified by our own Works, an enlightened and troubled Conscience would be like the Horseleeches Daughter, and still cry, Give, Give, and could never be satisfied.  
The sinner that is truly troubled, despairs also in his own Srength as well as Wisdom and Righteousness: He sees that he has no Power to believe, & that he cannot come to the Lord Jesus, unless drawn to him by the Father. He cannot beget himself, in a Spiritual sense, no more than he was able to do it in a Natural. Fletcher does well set forth this in these Verses. 
† Christ's victory, pag. 50.   
Who is it sees not that he nothing is  
But he that nothing sees? What weaker breast  
Since Adam's Armour failed, dares warrant his;  
That made by God of all the Creatures best,  
Straight made himself the worst of all the rest.  
If any Strength we have, it is to ill;  
But all the good is Gods, both Power and Will.  
The dead man cannot rise, though he himself may kill.  
9 Where Conscience is rightly troubled, this trouble does begin to estrange and wean the heart from sin. The sinner sees evidently that he has been grossly mistaken in his Lusts, and woefully deceived by them. They promised him pleasure, but have paid him in Gall and Wormwood; they promised him profit, but have undone him; he has none of the true and enduring Riches, and his Soul is in great danger of being lost for ever; hereupon he is not so fond of them as before: His Love abates, and gins to be turned into aversation and Hatred. He says, I have sinned, and perverted that which is right, and it has not profited me, Job. 33. 27. nay, instead of profiting, it has been exceedingly Mischievous; and now sin gins to be looked upon with an ill eye. When Ephraim perceived that his Idols could not help him, nay, provoked the Lord unto Jealousy and Anger against him, he flings them away to the Bats and to the Moles, as things unworthy to be Worshipped, or so much as look on; and says, What have I to do any more with Idols? Hos. 14. 8. Then trouble does work kindly when sin itself is disliked, and the soul with an indignation and detestation cries out, what have I to do any more with so great an evil?  
10. When Conscience is rightly troubled, the sinner is very inquisitive to understand what he must do to be saved. Thus the Gaoler, Acts 16. 29, 30. came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved? So Acts 2. 37. Now, when they heard this, they were pricked in their heart, and said unto Peter and the rest of the Apostles, Men and Brethren, what shall we do? And Saul, as soon as throughly awakened, is at the same enquiry, Acts 9 6. And he trembling and astonished, said, Lord, what wilt thou have me to do? The Question is no longer, Who will show us any of the World's good? The Question is no longer, What shall we eat, or what shall we drink, or wherewith shall we be clothed? But the main enquiry is, What course must be taken to have sin covered? God's anger removed, the immortal and precious Soul saved? That is, delivered from everlasting burn, and brought to an incorruptible Inheritance. These are the chief Matters which all should mind, and truly they who think it not worth the while to inquire about Salvation, 'tis a sign they have not set so much as one step in the way to it, but all their days their feet have been going down to Death and Hell.  
11. Where Conscience is rightly troubled, the sinner's heart will consent to any Conditions and terms of Peace and Reconciliation with God. There is a Beam of Spiritual Light which shines into his Soul, so that he sees all things after another manner to what he did formerly. He sees God to be another kind of Foe and Friend than heretofore he thought him, and Christ to be a better Lord and Master than heretofore he did imagine. He comes to God, and says, Lord, be Merciful, be my Father, and let the Lord Jesus become a Saviour to me; and writ down what Articles thou pleasest, I will subscribe them, only help me to do it with my very Heart. When he hears that Command, Cast away every Transgression, he presently cries out, Lord, let not any Iniquity have the dominion over me. When he hears that all the Precepts of the Lord are to be kept diligently, he cries out, Oh that my ways were directed to keep thy Statutes. When he hears of the Necessity of Conversion, he cries out, Turn thou me, O Lord, and I shall be turned. When he hears what 'twill cost to be Christ's Disciple, and how he must deny himself, and take up his Cross, he cries out, Oh, let me never be Offended, but count all things loss, that I may win Christ. The Chimes do not more presently follow the Clock, than the truly humbled Soul does upon its understanding the will of God, desire to submit unto it. 'Tis willing to do any thing, to be any thing, to bear any thing, to forbear any thing, so the favour of God, and an Interest in the Lord Jesus may be Obtained. Thus you see when Conscience is troubled after a right manner.  
In the next place, I am to direct, How troubled and afflicted Consciences are to be Comforted. And before I begin, I have need to cry out, The Lord give me the Tongue of the Learned, that I may know how to speak a word in Season to him that is weary! Isa. 50. 4. O you Afflicted Souls, that are tossed in a Tempest! your Affliction is of all the deepest, the Tempest that you are in does beat most hard upon you. You have not to deal with an Arm of Flesh, nor only with the Powers of Darkness, but the Lord himself has bruised you. Now, for your Relief, I am to bring forth the sweetest Comforts of the Gospel; I am to Preach unto you the unsearchable Riches of Christ: I am to tell you of Love that has Height, and Length, and Depth, and Breadth, and passes Knowledge. I am to display the Mercy of God, which is great towards humbled sinners as the Heaven is high above the Earth. But more particularly, I would lay these following things before you.  
1. This trouble of Conscience that you are under, is really the work of the Spirit, the Comforter. Even under Conviction, and while in distress of Soul, you are really in a Comforters hand. There is a great deal of difference between the wounds of an Enemy and the lance of a Chirurgeon; the latter are the better born, because in order unto a perfect Cure, and Ease, and Health. Three things are here to be Observed.  
1. These Convictions of the Spirit are a great mercy. The Children of Men would all of them lie still, and at last die in their wickedness, if the Spirit did not awaken some of them. 'Tis a kindness to be told of our danger while 'tis possible to get out of it. You groan and complain because of your Gild; you fear the wrath of God, and desire his loving kindness. I may say truly, you are highly favoured, for how many round about you fearlessly provoke the dreadful God to his Face, and turn to their wicked course, as the horse rusheth into the Battle. Now sin is a burden, your condition is much better than when you made light of it, and saw no harm like to follow upon it. 'Tis good for us to see the avenger of blood pursuing us, as long as the City of Refuge is open to receive and shelter us from that avenger.  
2. These convictions are in order unto Consolation. Comfort is that which is proper and suitable to the Mourners; and rest unto the weary and heavy laden. To go by Hell gates to Heaven is not to go at all out of the way. The Lord does bring Souls within the Suburbs of Hell sometimes, that they may be the more afraid of sin all their days, that they may value peace of Conscience at an higher rate, and adore the Grace of God in catching them as fire brands out of the burning; Jonah cried unto the Lord out of the Belly of Hell, and when his Soul fainted within him, Chap. 2. 3, 7. And surely his being heard and helped did the more affect him. Oh, do not think much to Sow in Tears, as long as the promise is, you shall Reap in Joy, Psal. 126. 5.  
3. It may marvellously support you under your trouble, that you do Judge and Condemn yourselves. The Apostle expressly says, that such shall not be Judged, that is, condemned with the World, 1 Cor. 11. 31. They that accuse themselves, invalidate Satan's accusations against them; and they that condemn themselves go the way to prevent Gods condemning them. He will not throw into Hell those who are continually sentencing themselves thither, and see no possibility of Help but in Rich and Free Grace; and who, as they Judge themselves for past sins, are desirous also for the future to be kept from Offending.  
2. For the Relief of a troubled Conscience, take Notice of the love of God towards the World, in sending Christ into it. God so loved the World, that he gave his only Begotten Son, that whosoever believes in him should not perish, John 3. 16. See also 1 John 4. 10. Herein is Love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our sins. This Love of God towards the World is Matter of great Encouragement if it be rightly improved: It shows how great a kindness God has for Mankind; He has contrived a way for their Redemption and Salvation, he has provided a Mediator for them, which he did not do for the Angels that fell from him, Heb. 2. 16. He took not on him the Nature of Angels, or he took not hold on the Angels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he took on him the Seed of Abraham. Whatever Christ did for Man's Salvation, 'twas the will of God he should do it. The whole work of Redemption is called a doing of the will of God, Heb. 10. 7. Sacrifices and Offerings being insufficient to take away sin: Then said I, lo, I come; in the Volume of thy Book it is written of me to do thy Will, O God. Nay, the Father is said to Love Christ upon this Account; partly, because he laid down his Life to save Men from Eternal Death, John 10. 17. Because I lay down my Life, therefore doth my Father Love me. Now, you know Christ's Life was given, that it might be a Ransom for many.  
All this shows the good will of God towards Man, and how ready he is that Man should be brought near unto him, and enjoy him, and be eternally happy in that enjoyment. This Amor Benevolentiae, this Love of good will in God, and desire after Man's welfare, was taken notice of by the Angels, and they are brought in Admiring and Magnifying the Lord, when Christ a Saviour was Born into the World, Luke 2. 13, 14. Suddenly there was a Multitude of the Heavenly Host Praising God, and saying, Glory to God in the highest, on Earth Peace, Good will towards Men. Let all this encourage drooping Spirits, and banish those thoughts of God which Satan is apt to inject, and which are utterly unworthy of his Love and kindness towards Man.  
3. Study that great Mystery of Godliness, God manifest in the Flesh. Eye the Incarnation of the Son of God, John 1. 14. The Word was made Flesh, and dwelled among us, and we beheld his Glory, the Glory as of the only begotten of the Father full of Grace and Truth. God is the Fountain of Grace, but being made Man, Man has access into that Fountain: and the Son of God shows himself to be truly the Redeemer and 
(n) Christus Apostolis inde agnitus est pro Filio Dei, quod complementum omnium quae ad spirituale Dei regnum pertinent, in se haberet, denique quod in omnibus vere se praestiterit Redemptorem & Messiam, quae maxime insignis est nota quâ discerni ab aliis omnibus debuit. Calv. in Johan. c. 1.  Messiah, because he is abundantly, nay, infinitely able to furnish with all Grace, whosoever come to him. 'Twas 
(o) Magnum hoc mysterium, Verbum caro factum pro paucis aut levibus noxis editum orbi non fuit. Mel. Adamus in vitâ Cranmeri.  Cranmers Comfort in his last Prayer, that this great Mystery, God manifest in the Flesh, was not only for a few, or light Offences. The greatest of Transgressor's may from hence be Encouraged, both the Godhead and Manhood of Christ are to be eyed, and truly it may be very reviving to contemplate both.  
1. The Godhead of Christ. And if he be God, how safely may he be trusted in? The Apostle tells us, that by Him were all things Created that are in Heaven and in Earth; Visible and Invisible, whether they be Thrones or Dominions, or Principalities or Powers, all things were made by him, and for him, Col. 1. 16. He is said also, to uphold all things by the Word of his Power, Heb. 1. 3. surely then his hand is not shortened, that it cannot save. Christ is affirmed to be over all God Blessed for ever, Rom. 9 5. Let not any imagine, that he is only God by Office, for he is also styled the true God and Eternal Life, 1 John 5. 20. And if the Scripture say, that he is the true God, let not any Corrupt mind be so bold, as to assert that he is God improperly so called. Until we look as high as the Godhead of our Lord Jesus, we cannot find whereon our Faith may rest, nor wherewith our Consciences may be satisfied.  
In Scripture, God and Blood, Jehovah and Righteousness are joined together. God is said to have Purchased the Church with his own 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Blood, Acts 20. 28. And Jer. 23. 6. This is the Name whereby Christ is called, Jehovah, or, the Lord our Righteousness. As his blood could not have been shed, if he had not been Man, so the shedding of it would not have been sufficient for the Redemption and Purchasing of the Church if he had not been God. Because he is God, therefore his Righteousness being imputed unto sinners is sufficient for their Justification, though they have none of their own that is worth naming. The Apostle Magnifies the Gospel, because therein the Righteousness of God is Revealed from Fairh to Faith, Rom. 1. 17. 'Tis called the Righteousness of God, not only because God the Father does accept of it as perfect and sufficient, but because 'tis the Righteousness of Christ, who is truly God as well as Man, and from whose Deity is derived such a value and virtue unto his Sufferings and Obedience. Surely the more we view the Godhead of our Lord Jesus, the firmer will be our recumbence upon him, and the less shall we be afraid of the Enemies of our Salvation, since he can so easily subdue them.  
2. The Manhood of Christ, as well as his Godhead must be eyed. How often in the Gospel is he called the Son of man, Luke 19 10. The Son of Man is come to seek and to save that which was lost. The Son of man must be lifted up that he might draw all men to him, John 12: 32, 34. The Apostle tells us there is but one Mediator between God and men, the Man Christ Jesus, 1 Tim. 2. 5. By taking our Nature upon him he is become near a kin to us, and is not ashamed to call us Brethren, Heb. 2. 11, 12. Both he that sanctifieth and they that are sanctified are all of one. Christ who sanctifieth, hath the same humane nature with Beleivers who are sanctified, for which cause he is not ashamed to call them Brethren, saying I will declare thy Name unto my Brethren, in the midst of the Church will I sing praise unto thee. With what boldness may the Children of men come to the Lord Jesus, who was in all things made like them, that he might be a Merciful and Faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people, Heb. 2. 17. Ruth emboldened herself to speak unto Boaz, Spread thy skirt over thine handmaid for thou art a near kinsman, Ruth. 3. 9 Our Lord Jesus is near a kin to us, it belongs to him to redeem both us and our lost Inheritance; we may with confidence desire him to spread his skirt over us, and to betrothe us unto himself for ever.  
4. For the comforting of a troubled Conscience, take notice of that complete satisfaction that Christ has made unto Divine Justice, by offering up of himself upon the cross for sin. Behold the Lamb of God slain, and taking away the sin of the world. Three things are much to be studied by those that are wounded in their spirits. Christ's suffering of Death his overcoming of Death; and his seconding his sufferings with his perpetual intercession.  
1. His suffering of Death. The Apostle takes much notice of the person who died, he was altogether innocent; he died indeed for the unjust, but himself was just and righteous. The penitent Thief spoke Truth upon the Cross, when he rebuked his fellow, saying, Dost not thou fear God seeing thou art in same condemnation, and we indeed justly, for we receive the reward of our deeds, but this man hath done nothing amiss, Luk. 23. 40, 41. Therefore he is likened unto a Lamb without blemish and without spot. He was made sin indeed, and a Curse for us; but he had no sin of his own, whereby the least Curse or Punishment could be deserved. Christ was innocent; and Oh! how high and great a Person was he? He being in the form of God, and thinking it no robbery to be equal with God, yet humbled himself in the form of a Servant, and became obedient to Death, even the Death of Cross. Phil. 2. 6, 7, 8. And since he that was the Mighty God did thus humble and abase himself, there is no sin so great but his humiliation may make satisfaction for it.  
I do not wonder that the Apostle speaks so highly concerning the knowledge of Christ Crucified. Here is the ground of man's Comfort and Salvation. When I behold the Son of God who has the same Essence, Power, Glory, and Eternity with the Father, stooping so low as to become Man: when I behold him not only a Man, but a Man of Sorrows and acquainted with grief all his days; and read that at last he was wounded and bruised, and slain for sin, I may be satisfied that here is enough suffered to satisfy the justice of God to the full. Sin indeed did rise high because committed against God, and it has been heightened by many agrravations; but the Son of God, did stoop low when he became Man, and still was more and more abased till he came to the lowest degree of his humiliation; besides his sufferings were aggravated, for he knew before hand all that was to come upon him, John 18. 4. He knew all the bitter ingredients and dregs of wrath that were in that Cup which he was to drink off to the very bottom; and in the midst of his sufferings his Father hides his face which made them so much the greater. Oh who can conceive the weight that lay upon our Lord, when all the iniquities of his whole Church lay upon him at once, and being under all deserted, did roar out My God, My God, why hast thou forsaken me?  
Now if it be inquired, what the end of Christ was in his suffering of Death? the answer must be, 'twas, that he might put away sin, his Blood was shed for the remission of sin, and to deliver us from that wrath which by sin was merited. Oh sweet Scripture, Rom. 5. 8. But God commendeth his love towards us in that whilst we were yet sinners Christ died for us, much more than being now justified by his Blood we shall be saved from wrath through him. Our Lord was delivered for our offences; he was stricken for our iniquities, and 'tis evident that he did undergo to the full whatever was required, and paid the uttermost farthing of our debt, for he cried out upon the cross, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is finished, and then gave up the Ghost, Joh. 19 30.  
2. The troubled Conscience should not only take notice of Christ's suffering Death, but also of his overcoming Death in his Resurrection. The Apostle in his triumph of Faith, speaks of the Elect being secured from the charge of sin by the Death of Christ, but rather by his Resurrection, Rom. 8. 33, 34. Who shall lay any thing to the charge of God's Elect? it is God that justifieth, who is he that condemneth? it is Christ that died; yea, rather that is risen again. If he had been still in the grave all our hopes would have been buried with him. If Christ be not raised your Faith is vain, ye are yet in your sins, 1 Cor. 15. 17. He was for our debt arrested as it were, and thrown into the grave, and being come out again we may conclude, that justice has no more to demand, and as our Surety he has no more to pay. Christ being raised from the dead, dieth no more; death hath no more dominion over him, Rom. 6. 9 His Resurrection shows that his dying once was sufficient.  
3. Christ seconds his sufferings with continual intercession. 
(p) Porrò hanc intercessionem carnali sensu ne metiamur; non enim cogitandus est supplex flexis genibus, manibus expansis Patrem deprecari: sed quia apparet ipse assiduè cum morte & resurrectione suâ, quae vice sunt aeternae intercessionis, & vivae orationis efficaciam habent ut Patrem nobis concilient atque exorabilem reddant, merito dicitur intercedere. Calvin. in Epist. ad Rom. c. 8.  When he had by himself purged our sins, he sat down on the right hand of the Majesty on High, and he ever lives to make intercession for us. 'Tis looked upon as a great matter to have a friend in Court, that may speak a good word for us to an earthly King, but how much more a privilege is it to have such a friend as the Lord Jesus is, in the Court of Heaven, ready to back our Prayers with his own intercession, which is ever prevalent? but troubled Souls may fear that Christ prays not for them, since he says, I pray for these, I pray not for the World, but for those which thou hast given me, for they are thine, John 17. 9 To this I reply; that Christ prays for all that believe in him, Neither pray I for these alone, but for all them that shall believe on me through their word. Now those troubled Souls that have no confidence in the Flesh, but are willing to receive Christ as he is offered in the Gospel, these are to be counted among Beleivers in him, and therefore may be encouraged by his intercession. Nay the Scripture speaks expressly, that He made intercession for the Transgressors, Isa 53. 12. That was one of his petitions upon the Cross, Father forgive them for they know not what they do, Luk. 23, 34. and these Transgressors for whom Christ interceded, 'tis very likely were those who were charged with murdering of Christ, and were pricked in their Hearts, Act. 2. and brought unto true Repentance.  
5. For the comforting of an afflicted and troubled Conscience observe, how plainly the Gospel does affirm that Christ is both able and willing to save.  
1. 'Tis very evident that Christ is able to save, no guilt so great as to exceed the merit of his Blood, his Blood cleanseth from all sin, 1 John 1. 7. and that though it be of never so deep a dye, Isa. 1. 18. Though your sins be as scarlet they shall be white as Snow though they be red like crimson they shall be as wool. No spiritual malady is hujus medici opprobrium, the reproach of this Physician. What cures has he wrought, what sins has he pardoned! How many that were once heinous transgressors on Earth before their Conversion, yet notwithstanding were reconciled and regenerated by his Blood and Spirit, and are now triumphing with him in his Kingdom! Oh you troubled Souls! be encouraged that help is laid upon one that is Mighty, that is able to save unto the uttermost, those that come unto God by him, Heb. 7. 25. The belief that Christ can help will you have an influence upon you. The Leper came to Christ upon a persuasion that Christ could make him clean, though he had no assurance that Christ would do it. Lord if thou wilt, thou canst make me clean, says the Leper; Christ presently answers, I will be thou clean, and immediately his Leprosy was cleansed, Mat. 8. 2, 3.  
2. 'Tis very evident also that Christ is willing to save, because this is most doubted of by troubled Spirits, I shall prove it by these arguments.  
1. He declares himself willing to save the disobedient if they would but consent to their own Salvation. Rom. 10. ult. All the day long have I stretched forth my hand to a stiffnecked and gainsaying people. He stretched forth his hand as proffering pardon and life to them, and as being ready to receive them if they had been minded to return. He tells the obstinate inhabitants of Jerusalem, that he would often have gathered them, but they would not be gathered, Mat. 23. 37. O Jerusalem, Jerusalem, thou that killest the Prophets and stonest them that are sent unto thee, how often would I have gathered thy Children together as an hen gathereth her Chickens under her wings, and ye would not: and if he be willing to gather the obstinate, surely the penitent he will not refuse; those that desire and are willing to fly under his wings for shelter.  
2. He promises that he will give rest to the heavy laden; that he will in no wise cast out any that come to him. Hark how general the invitation is, Ho every that thirsteth come to the waters; and these waters of life may be had without money and without price, Isa. 55. 1. They that labour, they that are heavy laden, and all that labour and are heavy laden, are called to come to Christ, and he assures them they shall find rest to their Souls, Mat. 11. 28, 29. One said, 
(q) Mallemus career sole, coelo, terrâ, omnibus Elementis, etc. Selneccerus, in Paedag. Christian.  We had better want the Sun, the Heavens, the Earth, and all the Elements; yea, and Life itself, than that one sweet Sentence of our Lord Jesus, Come unto me all ye that Labour, and are heavy laden, and I will give you rest.  
3. Christ was sent by his Father, and did come himself to this very end, that he might save. 'Tis certain the Father sent him to save, and that both Jews and Gentiles, Isa. 49. 6. And he said, 'tis a light thing that thou shouldest be my Servant to raise up the Tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a Light to the Gentiles, that thou mayst be my Salvation to the ends of the Earth. Surely our Lord is willing to do that which his Father sent him on purpose that he might do. He himself came to this end, that he might save; nay, he seeks as well as saves, which shows his willingness to save indeed. When the Shepherd seeks after the lost Sheep, we conclude him willing to find it, and to bring it home to the Fold: And when the Woman seeks after the lost piece of Silver, we conclude she is willing to get it again. And Christ seeking after Sinners, and following them with his Messengers and Word, and his Spirit which strives with them; certainly he is very willing that those who are dead should be made alive, and who are lost should be found, and made partakers of his Salvation.  
4. All fullness dwells in Christ on purpose that he may impart of it. He charges them that are Rich in this World to be ready to Distribute, and willing to Communicate; and can you think that he is a Niggard of his own Riches? He counselled even lukewarm Laodicea to come to him for Goldtryed in the Fire, that she might be Rich indeed, as before she was in her own Opinion. He is ready to satiate the weary, and to repenish every sorrowful Soul.  
5. 'Tis for his Father's Honour and his own Satisfaction when any are saved. Therefore Christ is most willing to save. God is Honoured hereby; the Apostle gives us plainly to understand that when any obtain Redemption, and forgiveness, and are accepted in the Beloved, This is to the praise of the Glory of the Grace of God, Eph. 1. 6. So v. 12. That we should be to the praise of his Glory, who first trusted in Christ. 'Tis an Excellent passage of Luther, 
(r) Et si ego indignus qui eripiar & salver, Tu tamen dignus qui lauderis, glorificeris, ameris in saecula; At laudari non poteris, nec miserecordia glorificatur, nisi sint quos eripias à morte & salves ab inferno. Luther. Tom. 2. 76. a.  Though I, Lord, am unwortthy to be delivered and saved, yet thou art worthy to be praised, and Glorified, and loved for ever; but thus praised thou wilt not be, nor thy Mercy Glorified, unless there are some whom thou dost save and deliver. 'Tis also for the satisfaction of Christ to save, Isa. 53. 11. He shall see of the travel of his Soul, and be satisfied. When a Woman is in strong pain, who can in Reason question her willingness to be delivered? Surely she is desirous to see of the Travel of her Body, and how joyful is she when a Child is Born into the World? The new Birth, and the Salvation of sinners, is the Fruit of the Travel of Christ's soul; surely he is willing to see this Fruit. Away, away with unbelieving Doubts! He is willing to save, be you but willing to be saved, and you shall in no wise miss of Salvation.  
6. For the Relieving of a troubled Conscience, take Notice of the Holy Ghost, whose Office is to be a Comforter, John 14. 16. I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of Truth, etc. There is great care taken by our Lord, not only that his Church may be safe, but also that she may have Peace and Joy, and Comfort, even in this Veil of tears. These are some of the words which he speaks: Peace I leave with you, my Peace I give unto you; I will not leave you comfortless, let not your heart be troubled, neither let it be afraid, John 14. 18. 27. and John 15. 11. These things have I spoken to you, that my Joy might remain in you, and that you Joy may be full. The Prophets of the Lord are Commanded to speak Comfort to his People, Isa. 40. 1, 2. Comfort ye, Comfort ye my People, saith your God, speak ye comfortably to Jerusalem, and cry unto her that her warfare is accomplished, and her Iniquity is Pardoned. And 'tis the work of the Spirit Powerfully to apply and set home these Comfortable words, that they may be effectual unto Consolation. Let humbled Souls Observe these two things.  
1. The Spirit of God, who is a Comforter, is promised unto all that ask him. Some of you know what that Natural Affection is which Parents bear to Children: Affections descend, Parents love their Children ordinarily better than Children do their Parents. Now, with what readiness, with how good a will do Earthly Parents give Bread unto their hungry Children; and Christ expressly says, that with much more readiness will our Heavenly Father give his Holy Spirit unto them that ask him, Luke 11. 13. This Scripture does give sufficient warrant unto any breathing to go unto God for his Spirit to enlighten, to convince, to renew and change, and at last to comfort them with as much confidence, as Children go for Necessaries unto the most tender Earthly Fathers.  
2. These consolations of the Spirit especially belong unto those who are troubled as you are. The broken Vessel is fit for the Oil of Joy and Gladness to be poured into it, Isa. 61. 1, 2. The Spirit of the Lord God is upon me, because the Lord hath Anointed me to Preach good tidings to the Meek; he hath sent me to bind up the , to Proclaim Liberty to the Captives, and the opening of the Prison to them that are bound, to Proclaim the Acceptable Year of the Lord, to Comfort all that mourn. The Spirit does delight to comfort them that are cast down, for these will not take up with other Comforts, they prise the Spirits Consolations, they cry Grace, Grace, when they receive them, and walk humbly and warily afterward, being afraid to lose such precious things by fresh Transgressions.  
7. For the Comforting of a troubled Conscience, Behold and Wonder at God's condescension, in that he does entreat sinners to be Reconciled, 2 Cor. 5. 20. Now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead be Reconciled unto God. You cannot imagine that He who has been so bitterly provoked by you should be so ready to forgive you, and so willing to be Friends with you; but you would do well to observe, that after the Lord had promised Mercy and abundant Pardon to sinners willing to forsake their evil ways and thoughts, he presently adds, that his Mercy shall be extended to them, though they were not able to conceive it. My thoughts are not your thoughts, neither are your ways my ways, saith the Lord. That is, you must not measure my Mercy by yours, nor think that I am able and willing to put up and forgive no more than you. You are easily provoked, but I am slow to Anger; you are hardly Reconciled, but I am ready to forgive. I am willing to remit the greatest wrongs, and to receive the wrong-doers into favour, if they do but sincerely return to me, and are willing for the future to please and serve me. As the Heavens are high above the Earth, so are my ways of Kindness and Compassion, higher than your ways; and my thoughts than your thoughts, Isa. 55. 8, 9  
When there is a difference between any, the Inferior commonly entreats the Superior to be Reconciled; but here the Lord, who is infinitely above us, entreats Us to be Friends, that are infinitely below him. He that does the wrong commonly entreats him whom he has wronged; but here the Lord, who has been Injured and Affronted, and Offended, and can most easily be Revenged, does entreat them that have done the Injury. He that is at the Mercy of another, commonly entreats him at whose Mercy he lies; but here the Lord, who has absolute Power to do what he will with Offenders, and can Glorify himself in their Eternal Destruction, does entreat them to be at Peace, and to Repent, that they may be saved. Finally, he that is the depending Person commonly does entreat him upon whom he has such dependence: but here the Lord, who has no dependence at all upon sinners, nor any need at all of them, does yet entreat them to come to him, who have such entire dependence upon him, that they cannot live or move or be without him, and cannot be happy but in the enjoyment of him. Oh what manner of Grace and Kindness is this! and how may drooping spirits be revived, and encouraged to hope in such a God: read the parable of the prodigal & see him by necessity driven home to his Father's house, behold his Father running to him, embracing him though he had spent all among Harlots and in Riotous living, and then give a guess how much more willing the Lord is to receive returning sinners.  
8. For the right comforting of a troubled Conscience, Study well the Covenant of Grace. The Covenant of works is not to be laid hold upon by any of the fallen Children of Adam; this promises life indeed but 'tis upon condition of perfect and perpetual conformity both of Heart and Life unto the Law of God. But the Covenant of Grace is vastly different from that first Covenant. Sinners may lay hold on this new Covenant, and they cannot please the Lord better than by so doing; and therefore choosing the things that please him, & talking hold on his Covenant are joined together, Isa. 56. 4. If sinners being convinced of their lost estate by their iniquities, are willing to receive Christ to be their Prince and Saviour, and to turn and give themselves to God; he has engaged in this Covenant to be their God and Father, to give them Grace and at last Glory and in the mean while to withhold no good thing from them. In this Covenant of Grace observe these four things, all which may be helpful unto your Consolation.  
1. This Covenant is well ordered, 2 Sam. 23. 5. He hath made with me an Everlasting Covenant ordered in all things, and sure this is all my Salvation, this is all my desire. 'Tis admirably suited unto the state and desires, and wants of those that are taken into Covenant. They have no righteousness or works of their own that they may rest upon: but here is a perfect Righteousness provided, even the Righteousness of Christ made theirs? as their sins were made his by imputation. The Apostle Paul speaks plainly of the Blessedness of the man to whom the Lord imputeth Righteousness without works, Rom. 4. 6. and 2 Cor. 5. ult. He hath made him to be sin for us who knew no sin, that we might be made the Righteousness of God in him. As they have no Righteousness, so they are sick of Spiritual Plagues, but in this Covenant God has promised to cure them, Isa. 57 18. I have seen his ways and will heal him, I will lead him also and restore comfort unto him and his mourners. They need cleansing because of their manifold defilements. But God promises, that he will sprinkle clean water upon them and make them clean, and from all their filthiness, and from all their Idols he will cleanse them. They are weak and unable to do their duty, and persevere in welldoing, but God promises to renew their strength, so that they shall run and not be weary, and walk and not faint, Isa. 40. ult.  
2. This Covenant is sure. 'Tis confirmed by the Sacraments which are the Seals of this Covenant; 'tis confirmed by the oath of God, Heb. 6. 17. 18. 
(s) Quàm impossibile est ut Christus in suâ justitiâ non placeat, tam impossibile ut nos fide nostrâ quâ illi inhae●emus, non placeamus, Luther. Tom. 2 p. 485. a.  Wherein God willing more abundantly to show to the Heirs of Promise the immutability of his Counsel, confirmed it by an Oath, that by two immutable things, wherein it was impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold on the hope set before us. When God swears in his wrath, it may make obstinate sinners to Tremble; but when he swears in his Love, it may cause humble sinners to Rejoice. And not only the Oath of God but the Death of Christ the Testator makes this Covenant sure. A Testament though alterable while men are living, yet 'tis of force when they are dead, Heb. 9 16, 17. Our Lord Jesus the Testator has undergone Death and has bequeathed unto all  sinners, that come to him and are willing to be wholly His; Pardon, and Grace, and Peace, and Glory; and therefore all this shall be surely given them.  
3. The Covenant is Everlasting, the things therein promised are durable, and that love which humble and believing Souls have an interest in, is unchangeable. The Covenant shall never fail on God's part, Isa. 54. 10. The Mountains shall departed and the Hills be removed, but my kindness shall not departed from thee, nor the Covenant of my Peace be removed, saith the Lord, that hath Mercy upon thee. And he has engaged it shall not fail on the part of his People, Jer. 32. 40. I will make with them an Everlasting Covenant that I will not turn away from them to do them good (but how Lord if they fall back and deal treacherously?) No, says he, I will put my Fear into their Hearts, that they shall not departed from me.  
4. The Promises of this New Covenant are made good for the Lords own sake, not for ours, well may it be called a Covenant of Grace, for whatsoever is given by virtue of it is bestowed freely. Let free Grace be well studied, and all objections from unworthiness will fall to the ground: God never pardoned any because they did Deserve a pardon, but all that he has pardoned, had they been dealt with according to their sins had been condemned everlastingly. O you troubled Consciences hark how the Lord speaks, Isa. 43. 24. 25. Thou hast made me to serve with thy sins and even wearied me with thy iniquities, One would have thought that hereupon God should have said, I will now make thee to groan under my wrath, and my wearied patience shall be turned into fiery indignation. Oh no the Lord instead of breathing forth anger, abounds with Kindness, I even I am he that blotteth out thy transgressions for my own sake, and will not remember thy sins. And as for his own sake he promises to pardon the guilty, so also to cleanse and renew the defiled; A new heart will I give you, and a new Spirit will I put within you, I will put within you my own Spirit, and he shall cause you to walk in my Statutes: I will save you from all your Vncleannesses, Ezek. 36. 26, 27, 28, And then it follows v. 32. Not for your sakes do I this, saith the Lord God, be it known to you, be ashamed and confounded for your own ways, O House of Israel.  
9 For the relieving of a troubled Conscience, heed those encouragements and assurances which are given unto such as desire after Grace and Holiness. Christ pronounces them blessed that Hunger and Thirst, that is, which desire earnestly after Righteousness, Mat. 5. 6. God has promised to fulfil the desires of them that fear him. But those under trouble of Spirit are full of Holy desires; let them not be dismayed, all their desire is before God, and their groaning is not hid from him. I told you before, that a lazy wish after Grace signifies nothing where there is stronger desire to continue in sin, and that desire keeps a man under the power of sin and hinders his turning unto God. But this is certainly true, that a true desire after Grace, does argue Truth of Grace. If you ask me how true desires after Grace may be known, I shall answer in these particulars.  
1. True desires after spiritual things are grounded upon Judgement and Understanding. David's mind was enlightened to see the goodness, all sufficiency, and glory of God, and therefore he cries out my Soul Thirsteth for God, for the living God, Psal. 42. 2. Through the precepts of the Lord he got understanding, and perceived the Evil of sin, and upon this followed Hatred of it, which does include a desire to have it totally subdued.  
2. True desires after spiritual things are not to be diverted, but do prevail whatever is cast in the way. Let the World and the God of it make never so big offers, all is undervalved in comparison of the favour of God, and fellowship with him, Psal. 73. 25. Whom have I in Heaven but thee, and there is none on Earth that I desire besides thee. All things else are counted loss, and dung compared with the Lord Jesus, and the Pearl of price.  
3. True desires are Universal, after All kind of Grace. Strength against every Corruption is longed for, and 'tis looked upon as a blessed thing to be filled with all the Fruits of Righteousness, which are by Jesus Christ unto the Glory and Praise of God, Phil. 1.  
4. True desires put Souls upon earnest seeking. There will be frequency and fervency in Prayer, a serious attendance upon God in his Ordinances, pains will not be grudged, that are taken for the securing of a Soul, for the obtaining such excellent things as the Loving kindness of God, the Grace of his Spirit, and a Kingdom that cannot be moved. One thing have I desired of the Lord that will I seek after, Psal. 27. 4. I might also add that these desires are permanent, not pangs that soon wear off; but they do abide: there is also grief and pain, because there is so little of that which is desired, so little life and softness of heart, and purity; and though never so much is given, yet they are unsatiable here on Earth. These desires will be fully satisfied with no less than the seeing of God face to face above, Psal. 17. 15. As for me I will behold thy Face in Righteousness, I shall be satisfied when I awake with thy likeness.  
10. For the comforting of an afflicted Conscience cast your eyes upon those notorious Sinners 
(t) Deus non fictos sed veros peccatores salvat, quia non ficta sed vera est ejus misericordia, Luther. Tom. 2. p. 187. a.  which have obtained Mercy. Was Saul an ordinary sinner, that had been a Blasphemer? or David that had been guilty of Murder and Adultery? or Solomon that is charged with idolatry? or the Corinthians that abused themselves with mankind, besides several other abominations? What Miracles of free Grace are these! and yet it has not done the most it can. Let us suppose a greater sinner than any mentioned in Scripture, he is not too great for God to forgive, if himself is willing to forsake his wickedness. The Lord has proclaimed his Name. 34. 6, 7. He is a God Merciful, this may relieve us when sensible of our misery; he is Gracious, this may encourage us against our vileness and unworthiness; he is Long-suffering, this may keep us from sinking into despair though 'twas long before we thought of turning to him: He is abundant in Goodness and Truth, though we are never so empty here is enough to fill us: He keeps Mercy for thousands, his Treasures are not exhausted by former ages, we may go to him and be enriched, he forgives iniquity transgression and sin. Let none then say there is no Hope, of what sorts or sizes soever their sins be.  
But here let me Caution again, that no sin be secretly cherished, for if the cause of trouble remain, how can Conscience be truly Comforted? In good earnest set upon the Mortification of all the Members of the Body of sin, but especially pluck out the right Eye, and cut off the right Hand. Let not thy Soul spare any Lust, 'twill be more fatal to thee than Saul's sparing Agag, which cost him his Kingdom. Herbert does very Ingenuously and truly tell us, that Peace of Conscience is not to be attained, unless there be a flight of sin. The Church, page 117. 118.  

Sweet Peace, where dost thou dwell? I humbly crave,  
Let me once know;  
I sought thee in a secret Cave,  
And asked if Peace were there.  
A hollow wind did seem to answer, No:  
Go seek elsewhere.   

I did; and going did a Rainbow note:  
Surely thought I,  
This is the Lace of Peace's Coat:  
I will search out the matter.  
But while I looked, the Clouds immediately  
Did break and scatter.   

Then went I to a Garden, and did spy  
A gallant flower,  
The Crown Imperial: Sure, said I,  
Peace at the root must dwell.  
But when I digged, I saw a Worm devour  
What showed so well.   

At length I met a reverend good old man;  
Whom when for Peace  
I did demand, he thus began:  
There was a Prince of Old  
At Salem dwelled, who lived with good increase  
Of Flock and Fold.   

He sweetly lived; yet sweetness did not save  
His Life from Foes.  
But after Death, out of his Grave  
There sprang twelve stalks of Wheat:  
Which many wondering at, got some of those  
To Plant and Set.   

It prospered strangely, and did soon disperse  
Through all the Earth,  
For they that taste it, do rehearse,  
That Virtue lies therein;  
A secret Virtue, bringing Peace and Mirth  
By flight of sin.   

Take of this Grain, which in my Garden grows,  
And grows for you;  
Make Bread of it: and that repose,  
And Peace, which every where  
With so much earnestness you do pursue,  
Is only there.   
I have laid down several grounds of Consolation for troubled Consciences, it will be needful now to Answer some Objections they are wont to make against all that Comfort which is tendered to them.  
Object. 1. Some do cry out, that their sins are, primae Magnitudinis, of the first Magnitude; that guilt which they have contracted is so vast, and themselves are so inexcusable in their wickedness, that they cannot let it once enter into their thoughts, that ever God should pardon or save such provoking wretches and rebels as They have been. They call to remembrance what they have been, and what they have done; their Iniquities which they have committed have been of a very heinous Nature; and as to their Number, what was said concerning Abraham's Seed, may very well be applied here; they have been so many as the Stars of the Sky in multitude, and as the Sand which is by the Seashore innumerable. To speak Truth, the Greatness of sin is the grand Objection against Comfort.  
Answ. 1. When the greatness of sin causes perplexity, behold how much greater the Mercy of the Lord is. This Mercy is high as Heaven, what canst thou do? deeper than Hell, what canst thou know? The measure thereof is longer than the Earth, and broader than the Sea: But yet as great as 'tis, it does not give the least encouragement to presumption, but against despair and despondency it may be a mighty Antidote. Contemplate the Mercy of God in Christ; eye his sufferings, which were very great; eye the greatness of him that suffered, and then you will see sin 
(*) Peccatum est sicut Magnus Goliath, & omnibus viribus oppugnat Conscientiam; sed si credas in Dominum Jesum pro te morruum, senties peccatum stipulâ levius & infirmius. Luther. Tom. 3. p. 367. b.  exceeded by the sufferings of Christ, and the Mercy of God. Hark to the Apostle, Rom. 5. 20. Moreover the Law entered that the Offence might abound, but where sin abounded, Grace did much more abound, that as sin hath Reigned unto Death, even so might Grace Reign through Righteousness unto Eternal Life by Jesus Christ our Lord. Though Souls are sensible never so much of the abounding of sin, Grace does superabound; let Man do as much as he can in a way of wickedness, the Lord can outdo him in a way of Grace and Mercy.  
That is a notable promise, Mic. 7. 19 having said, Who is a God like unto thee, pardoning Iniquity, delighting in Mercy? it follows, thou wilt cast all their sin into the depth of the Sea. In the deepest part of the Sea, the greatest Mountains, if they could be cast in, would be swallowed up as well as Molehills. Divine Mercy is such a depth, it can cover the greatest sins as well as the smallest; and being once cast into this depth, they shall never rise again unto the sinner's Condemnation, any more than things cast into the deepest part of the Ocean can ever be fetched up again.  
2. In Scripture you may find the greatness of sin used and pleaded as an Argument for the obtaining of Mercy and forgiveness. Listen to the Psalmist, Psal. 25. 11. For thy Namesake, O Lord, pardon my Iniquity, for it is great; this is a strong Argument, for the greater sin is, the more Glorious is the Lords Name and Grace in passing it by. Just as 'tis more for a man's Honour to forgive the Debt of a Thousand pound than of a few pence only. The Lord is willing to Honour his own Mercy, and ready to forgive much: But he expects that they to whom much is given, should love much, as there is very good reason.  
Object. 2. Those in trouble of Conscience do Object, They fear 'tis now too late to come to Christ, and turn to God; indeed if they had accepted of invitations in time, it might have been well with them, but now they are afraid the Sun is set and will never rise more; and that the day of Grace is past and gone, and that the Night of Darkness and Trouble upon their Souls is but the sore-runner of the blackness of darkness for ever.  
Answ. 1. Who tells thee that the day of Grace is past? If it be Satan, surely such a Liar is not to be believed; besides he contradicts himself, for heretofore he used to tell thee, 'twas time enough hereafter to Repent. If it be the sad surmise of thine own heart, surely such an Ignorant and deceitful heart as thine is not to be credited, as if it were infallible. If God tells thee so, then 'tis either in his Word, but thou canst not show the place where he has said it; or by some extraordinary Revelation; but this thou canst not, if sober-minded, pretend unto.  
2. Remember some have been called at the eleventh hour 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 ware, 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 only 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 things 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 hardening of your Hearts.  
2. Those in Scripture which were judicially hardened, never complained of their hardness, but this is your complaint and burden. Pharaoh and the Pharisees were both hardened in a way of judgement, but though Pharaoh was sensible of other Plagues, yet not at all of this which was incomparably the worst of all the Plagues of Egypt; 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 God's way and method to make sinners sensible of their hardness, that he may soften them; of their blindness, that he may give them eyesalve; of their filthiness, that he may cleanse them; of their guilt that he may pardon them; of their emptiness 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 lie on't; our Consciences are wounded but we cannot come for cure and ease.  
Answ. 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 spoke the Spouse, Cant. 1. Thus spoke Ephraim, of Old, Jer. 31. and both were heard; nay, the Lord says, I have surely heard Ephraim, surely your cries 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 only 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 tells 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 enlightened, 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 Judgement, and of fiery Indignation, which shall devour the Adversaries.  
Answ. 1. All back-sliding, though gross, is not the unpardonable sin. David and Peter were both enlightened, both did fall, and that into gross wickedness, and yet both Repent, both were pardoned, and restored to favour, and both are now in Glory.  
2. Even Backsliders 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 Apostasies and unstedfastness, yet you must not mourn without hope.  
3. Promises are made to Backsliders, 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 merely 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 whole 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 itself is a burden 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 prising of Christ, choosing 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, Phillip 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 Gospel-terms If therefore you are brought unto this, that you prise 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 complete 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.  
USE 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 may be raised to a great height of receiving much from him.  
A good Conscience sees smiles in God's 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 Satisfaction. 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) 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 sugar 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.  Observes, and more 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 itself the Temple of the Spirit, the Habitation where the Father and the Son do make their abode: That finds itself Clothed with white Raiment, Christ's Righteousness, Enriched with that Gold tried in the Fire, Rev. 3. 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 only those who refused to have a good Conscience, or made shipwreck 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 fling 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 taketh Notice of the Damned in their Misery, sees them groaning under the fierceness of the Almighty's wrath, sees them fed upon by the Worm 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 rejoices to see itself safe under the wing of the Lord Jesus; rejoices 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 says, a little that a Righteous man has is better than the Riches of many wicked, 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 Linen 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 rejoicing, Bias the Philosopher being asked what was difficult? answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
(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 stripped of his glory, robbed 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 has 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 shows that a good Conscience is the best armour, and the safest retreat whatever happens.  

How happy is he born and Taught  
That serveth not another's will,  
Whose armour is his honest Thought,  
And simple Truth his utmost skill!   

Whose passions not his masters are,  
Whose Soul is still prepared for death  
Untied unto the World by care  
Of public 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 rumours freed  
Whose Conscience is his strong retreat,  
Whose state can neither flatterers feed  
Nor ruin 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,  
Lord 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 says, Unto 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 compel 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 lie at Satan's 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 persuade her to eat of it. In like manner he deals with us, he lays his baits 
(z) Vnam 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 ruin by offering what does please us.  
But a good Conscience is deaf unto the Devil, and scorns his offers, for his offers are to the loss 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 persuaded 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 Father's House where there is bread enough and to spare, and to go feed upon busks in the far 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 honour in a Believers departing, no wonder if he desires to departed. There is profit in it, to die is gain says the Apostle, he gains more grace in the instant of his dissolution, than he got all his days before; for upon death his Spirit is made perfect in Holiness. There is pleasure in death, for sometimes 'tis sweetened with ravishing transports of Spirit, and it is the Porter to open the gate into full and Everlasting joys, 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 lie and 
(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 rejoices (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.  
Cyprian 
(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 Rejoice and be Delighted, they shall Enjoy that Glory, and be swallowed up in that Joy for Evermore. 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 die any more: There will not be Concupiscence in the Members, nor Rebellion in the Flesh against the Spirit, but Man's 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 into 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.  
USE IV. Of Advice unto them whose Consciences are good, which have been cleansed and quieted by the blood of Christ, and by the Word and Spirit of Grace. My Advice is in these particulars:  
1. Be very thankful for this unspeakable Gift of a good Conscience. The largest Empire in the World, 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 Angel's 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 woeful 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 the 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 Magnify that distinguishing Grace and Love which has granted you a well-grounded Peace, when so many Thousands only 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 Fettered in the same Chains of Darkness with the Apostate Angels, and these Chains are Everlasting. Ah, now their Wounds are incurable, because their Physician 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 hold 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 rejoicing 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, Leu. 19 17. Cain indeed did say, Am I my Brother's 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 Neighbour's 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 itself 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, Selfdenying 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 Nation, 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 Devil's 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 hindering, that they would rather further his eternal Misery. But to see any with a good Conscience, vexes and grieves the Devil; which as it shows 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 Rejoice, 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 sweeter; and, for aught I know, his Crown in Heaven brighter.  
4. Be sure with all keeping to keep the good Conscience. 
(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 itself 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 shipwreck 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 Country's 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 Repent of his Virtue, and cried out, O Virtue, I Served thee as a real thing, but thou art only an empty Name. 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Te colui Virtus ut rem, hast 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: Only 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 special Eye to in dwelling sin, for that's a worse Enemy by far than Satan; set upon the work of Mortification in good earnest, hid the Word in your hearts, that it may Antidote you against sin: Derive Virtue from Christ Crucified, to Crucify 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. Sat lose 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 World 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 World 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 Sanctify the Lord of Hosts in your hearts, let him be your fear, and let him be your dread, if you would secure your Consciences.  
4. 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, Judas 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 patiented 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 enlightened, that you may more thoroughly 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 only 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 

(b) Qui legem dat amantib●s,  
Major lex a mor est sibi.  
Boetius.   of their own accord to perform your Duty. The high metalled 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 ways 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 ways are before thee, and Psal. 16. 8. I have the Lord always before me. Job speaks after the same manner, chap. 31. 4. Doth not God see my ways 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 always before God. Secondly, how we are to look upon God when we set ourselves before him. Thirdly, what it is thus to set ourselves before God. Fourthly, why a good Conscience will make us to do thus. And fifthly, Apply.  
In the first place I am to prove, that we are always before God.  
There are several degrees of the presence of God, the highest degree of all is his presence with Christ's 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 quickened, strengthened, and abundantly encouraged. 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 possess our very Reins, searches our very hearts, all the hidden things of darkness will one day be brought to light, and the Counsels of men's 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 show 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 Whirlwind, 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 near us, for in him we live, & move, and have our being. 
(e) Nos gentes nationesque distinguimus; Deo una domus est mundus hic totus. Reges tantum regni sui per officia ministrorum universa nouére: 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 itself, 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 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 compass our paths wherever we go, and is acquainted with all our ways, Psal. 139. 3.  
In the second place I am to show you, how we are to look upon God when we set ourselves 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are his off spring, and we should be often enquiring to what end he made us, which was that we might yield 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 Maker's 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 ourselves voluntarily to him. But the Lord is by right our owner: to him we are debtors, and own all that we have and are. We are not just unless we yield ourselves to him.  
3. We are to look upon God as our Ruler. 'Twas a very profane 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 show himself a Lord by breaking us if we will not bow before him. We should often be ask ourselves, whose servants we are? if sins, if Satan's, we should propound another question, What wages these are likely to give us? and should we toil and work hard to make ourselves miserable, and bring ourselves to Death and Hell?  
Only the Lord has a right to rule us. We should still be enquiring what his will is; and since he is the supreme Sovereign 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 abundant sweetness at present in being not wedded to our own wills, in obeying the Lords will, besides the future infinite recompense of reward, He that doth the will of God abideth for ever, 1 John. 2. 17.  
4. When we set ourselves 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 days, 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 Ass 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 than he is not only the Father of our Mercies, but our Father likewise, 
(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 Father's 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 top 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 cried out, all is vanity and vexation of Spirit, and there is no profit under the Sun, Eccle. 2. 11.  
The Lord can satisfy 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 than our Souls can desire or conceive, nay exceeding abundantly above all that we either ask or think. Let us be persuaded 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 Jealousy be the rage of man, how much more is the Lords jealousy to be feared? we should call that Wife impudent with a witness, that should commit lewdness before her Husband's face. Spiritual whoredom is never committed, but God looks on. Oh how daring are the Children of men! Think of God's jealousy when your hearts are about to departed 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 jealousy, are we stronger than He?  
7. When we set ourselves 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 present, who is to be a Judge hereafter. He will bring every person and every work into Judgement, 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 Commandments. Let us set ourselves as before our Judge continually, than 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 ourselves before God.  
1. Then we indeed set ourselves before God when we are firmly persuaded of his presence, and are suitably affected. There is no attribute of God that we are less able to deny, than his Omnipresence, and yet how rarely are our hearts awed by it. We should watch over our hearts and thoughts, and strive against the vanity, and wickedness, and impertinency of these, as those that are persuaded we are before an Heart-searcher. Who knows our thoughts a far 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 man's? 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 ways of man are before the Eyes of the Lord, and he pondereth all his go, Prov. 5. 21.  
2. Then we set ourselves 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 inquire 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 ourselves before God, when we Observe how he looks upon us, whether he frown, or cause his Face to shine. Jacob told his Wives, I see your Father's Countenance is not towards me as before, Gen. 31. 5. And they who have a sense of God upon their Spirits, if God's Countenance be not towards them as before, how are they troubled! When the Lord for a moment did hid his face from David, that moment seemed an Age, nay, an Eternity; therefore he cries out, How long wilt thou forget me, O Lord, for ever? How long wilt thou hid 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. We are not to regard what Men say of us, or how they look upon us, but we are to mind God's 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 ourselves before God, when we take Notice what he does. David cemplains of, and threatens the 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.  
We should mind diligently what God does to us; that we may comply with his design in all, even the severest of his Dispensations.  
What 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 ourselves 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 relied 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 ourselves before God, when we desire Fellowship with him. This fellowship is a Riddle to the World, but the Saints find it a most real happiness. We are to set ourselves 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 strengthening of us with strength in our Souls, and the supply of all our wants. Who can indeed look upon God, and not desire to taste and see how Gracious he is? David followed hard after him, and cries 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 woefully forget God when we seek ourselves and our own things; when we chief 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 joined 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 yourselves 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 ourselves 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, or 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 ourselves 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 ourselves 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 ourselves 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. With 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 sense of this Presence, is very great; for when we hear, and pray, and perform other Duties, as in the Lord's presence, than 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.  
USE 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, than the hearts of the Sons of Men will be be fully set in them to do evil. This forgetfulness of God encourages also to Hypocrisy; 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.  
The 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 dependence is upon things visible, and not as it ought to be, alone upon the invisible God.  
USE II. Of Exhortation. Let Conscience have this Effect upon all of you, to make you set yourselves before God.  
1. This will make you to abhor yourselves. 
(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 seethe thee, wherefore I abhor myself, and Repent in Dust and Ashes. The view of God's Power, Wisdom, Holiness, Justice, will make your Weakness, and Folly, and Defilement, and Gild 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 Vanity, 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. When 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 yourselves before God, this will make you to be the better contented when outward comforts are taken from you. Outward Comforts may be rejoiced in, but for God's sake; God is to be rejoiced in for his own sake. And his goodness and fullness 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 says, I will Joy in the Lord, and Rejoice 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: When 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 of 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 says 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 show 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 show 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.  
There 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 lose 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 Holiness.  
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 forbidden, Know ye not that to whom ye yield yourselves 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 God's 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 Lord's 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 the course of the World, nor to misspend 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 employs 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 access to God through Christ, and in being enlarged by the Spirit to run the ways of his Commandments.  
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.  
Our Obedience also must flow from love, 2 Cor. 5. 14, 15. The love of Christ constraineth us to love, not unto ourselves but unto him that died for us. Love is the first and great Command, and that which makes us to yield 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 Threatening he will execute; and his word of Prophecy he will fulfil.  
There is a word which he will have us to do, and that's 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 ourselves, Mat. 22. 37. 39 This Law is not made void but established by Faith, even in the Covenant of Grace the Lord promises to write this Law in our Hearts, and says he will put his spirit within us, to cause us to walk in his Statutes, and to observe his Judgements, and do them.  
The Gospel has precepts also as well as the Law, which a good Conscience knows 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 enjoined 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 choose 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 ways 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 yielded 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 only the obtaining of a reward, but 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, strengthened, 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 Lord's service, and not start aside like a deceitful bow.  

(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 fullness 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 Harlot's 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 ruin them for ever.  
And 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) Bona conscientia est, si habet in cord puritatem, in ore veritatem; in actione rectitudinem. Bernard. De Conscien. cap. 4. pag. mihi 1099.  When this is indeed awakened, though other sins do fly in the sinner's face, yet if any thing has been gotten wrongfully, this in a special manner is a burden, 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 only Injustice, but Idleness in the Calling is to be shunned: for this Idleness is the way to  a Man with Rags, and exposes to innumerable temptations. 
(g) 'tis a good answer to the tempter. Non licet, non vacat, 'Tis not lawful, neither am I at leisure to do what thou wouldst have me.   
3. A good Conscience has an Influence upon our Words and Discourses: for a great part of Pure and Undefiled Religion does lie in bridling 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 Backbiting, 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 sin will be apt to steal time away.) It will not allow the World to engross 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, etc. 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 Burdens of the Earth.  
And as Excess 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 needlessly 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 ourselves, 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, as 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 Yoked 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 Burden of his Anger ever after.  
A good Conscience will make the Husband, Loving, Careful, Tender of his Wife's 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 show all good Fidelity, that 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, Idolising 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 puffed 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 Useful in your Generations: 'twill make you Merciful to the Bodies 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 only Merciful to the Bodies, but especially to the Souls of others: and how much good may you do to Souls by being Public 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 Emperor, Diem perdidi, I have lost a day. You should every day also consider your latter end, Live as Strangers and Pilgrims. 
(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, Nun tibi umbra videtur, & instar somnii tenuis, etc. 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 Judgement 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.  
USE 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 Wars, and Fightings, and Confusion: this will hinder Injustice, and Oppression, and Uncleanness: This would cause Unity and Peace, turning our Swords into Ploughshares, 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.  
USE II. Of Advice, which shall be in the words of the Psalmist: Show 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 does alienate from God, Col. 1. 21. 'Tis a most base Employment, we cannot be engaged in fouler and filthier work, than in working of Iniquity; and is there any good that comes of it? No, no, the works of Darkness are Unfruitful. 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 truly 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 Works. 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 man's Heart with courage, and makes him fearless before his Enemies. Paul earnestly beheld the Council: 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 rejoice at the thoughts of Judgement to come. When Bradford was brought before the Chancellor, he thought to browbeat him, but could not; Bradford looked him steadfastly in the Face, and out-looked him, and then looked 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 departed, and the Hills be removed, but my Kindness shall not departed 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 of 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 God's Power, they are as a staff in his hand, and cannot move or strike but as he pleases. Let not the Axe boast itself 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) 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.  
USE 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) Injustè torqueris? quid nunc diceres si just? 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.   
USE II. Of Caution. Take heed of wounding Conscience, for that will make you exceeding timorous. If you comply a little in a sinful way, and use any unlawful Means for securing of yourselves, this will spoil 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.  
USE III. Of Terror 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 truly 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 the 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 showed to them even when they were Enemies.  
3. Enemy's 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 prays 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 sinful.  
5. To Love Enemies, makes us very like unto our Heavenly Father, for he is kind unto the unthankful 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 are used to persuade 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.  Love is grown cold, and therefore surely Iniquity does abound, and Conscience is grown dead.  
3. To revive Conscience is the way to Unity and Peace. 'Tis sad to see the Members of Christ at variance among themselves. While one cries 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 Unity of the Spirit in the Bond of Peace, Eph. 4. 3.  

The Conclusion.  
THus have I finished all the Doctrines which I raised from the words of my Text. I hope I have not been all this while beating the Air, or Ploughing upon a Rock, and losing my Labour. My Heart's desire and Prayer to God for this whole Congregation, is, that they may be Awakened, Converted, Built up, and Saved! I have spoken many words to you.  
Now I shall address myself unto Conscience within you, and desire it to speak all my words over again. Satan be dumb and tempt no more! Or if he will not be dumb, be you deaf to his Temptations. Be silent, O thou Flesh, and persuade no more unto that which is unto the Souls Ruin! But let Conscience be heard in what it speaks in the Name, and from the Word of God.  
O Conscience, rouse up thyself, understand thy Power, know thy Office, lift up thy Voice, and do thy Duty. Tell this Congregation thou hast something to say to every Mother's Child of them, and command them to hear thee, or else threaten to Reproach them in Hell for ever for their refusing to hearken.  
1. Then speak unto the Ignorant. 'Cause a dreadful sound in their Ears, 
(l) Hic consentiamus mala facinora conscientia flagellari; multos fortuna liberat poenâ, metu neminem; quia infixa nobis ejus rei aversatio est quam natura damnavit; ideo nanquam fides latendi fit etiam latentibus; quia coarguit illos conscientia & ipsos sibi ostendit. Seneca. Epist. 97.  Tell them that their danger is greater, because they do not apprehend their danger; and that if they are Ignorant of God and Christ, they have none of that Knowledge, which is Life Eternal, John 17. 3. Say, How long ye simple ones will ye love simplicity! and Fools hate Wisdom! Turn you at my Reproof; and use the means to obtain Understanding, and especially ask it of God, that he may pour out his Spirit unto you, and make known his Words unto you, Prov. 1. 22, 23.  
Tell the Ignorant that the Devil is the Ruler of the darkness of this World, and therefore those that are in darkness are under the Devil's power; bid them look unto Christ Jesus for Light, and for Redemption, that they may be rescued out of Satan's hand, and made free indeed.  
2. Speak, O Conscience, to the Profane, tell them that 'tis not more certain that God is Holy than that he is their Enemy; they Declare themselves open Rebels against the great and glorious Majesty of Heaven and Earth: And he has threatened to break such with a Rod of Iron, and to dash them in pieces like a Potter's Vessel, Psal. 2. 9 Tell the Notorious Drunkards and Swearers, and Whore-mongers, and Sabbath-breakers, that their sins at last will find them out, that wickedness will be found, and felt to burn as the fire, and that God must needs be infinitely too hard for all that harden themselves against him.  
Oh, call unto these Frantic, self-destroying sinners to stop presently, lest the very next step be into the bottomless Pit of woe, out of which there can be no Recovery. Roar in the Ears of those Ranting, Roaring Fellows, and let them not Eat, or Drink, or Sleep, much less sin in quiet, for thee; tell them that there is but an hairs breadth between them and Death, between them and Hell; and inform them that 'tis possible, even for the most Profane to be saved, if they come and submit to the Lord Jesus, and break off their sins by Righteousness.  
3. O Conscience, speak unto the Civilised sinners that trust in their own Righteousness. Tell them that the Prophet counted his Righteousnesses as filthy Rags, Isa. 64. 6. And ask them how they dare to trust in theirs? Convince them, that 'tis not enough to escape the more scandalous wickednesses, for the Pharisee was not an Extortioner, nor , nor an Adulterer, he Fasted and Prayed, and gave Tithes of all that he Possessed, and yet all this could not Justify him.  
Tell them that they are not so whole, but they need Christ the Physician, and must needs die without him as well as others: Tell them that their very Hearts must be renewed, and taken off from sin and the Creature, and turned unto God, else they must of Necessity perish.  
4. Speak, O Conscience, unto Hypocritical Professors, tell them that that which is highly esteemed among Men is abomination many times in the sight of God: Say to them in the words of the Apostle, and be sure to speak home, Gal. 6. 7, 8. Be not deceived, God is not mocked, for whatsoever a Man Soweth, that shall he also Reap: He that soweth unto the Flesh, shall of the Flesh Reap Corruption.  
Tell them that their Secret sins, their secret Intemperance, and Uncleanness, and Dishonest dealing is set in the Light of God's Countenance, and though they may shut their own Eyes, and not see God, yet they cannot shut Gods Eyes, nor hinder him from seeing them: Tell them that Hypocrisy is most hateful, and that as Hell is prepared for the Devil and his Angels, so in a special manner for the Hypocrite and the Unbeliever.  
5. O Conscience, speak unto the Rich in this world, and tell them how hard 'tis for them to enter into the Kingdom of Heaven, and as long as they love the World, and desire it more than Communion with God, 'tis utterly impossible.  
Bid them to think of the Rich Man in the Gospel, that went from a great Estate, and from a full Table, and a brave House, and sumptuous Fare, unto a place of Torment: Put them in mind that the Love of Money is the root of all evil, and that wealth has proved unto Millions, only like a weight to sink them into Destruction and perdition. Bid them mind a Treasure in Heaven, which is infinitely better than Gold and Silver which are Corruptible.  
6. Speak, O Conscience, to the Poor, and tell them 'twill be sad for them to be miserable in both Worlds; 'twill be sad to receive evil things here, and ten thousand times worse hereafter. Bid them take heed of Lying and Stealing, and trusting in any sinful course for a Livelihood, but persuade them to seek first the Kingdom of God and his Righteousness, that all other things which are needful may be added to them, Mat. 6. 33.  
Charge them to be Poor in Spirit, to be contented with their Condition without murmuring against God, or envying at those who have more than themselves; and above all things to endeovour that they may be rich towards God; Rich in Faith, and then they will be Heirs of the Kingdom, which the Lord has promised to them that Love him, James 2. 5.  
7. O Conscience, speak unto Traders of all sorts, tell them, that false Weights, and Measures, and Balances are an abomination in the sight of God. When they are about to Cheat, give them a check, and assure them that an Estate gotten by fraud is attended with a Curse.  
Be with them in their Shops, and at the Exchange, observe how they Buy and Sell, and examine all their gains; bid them to meet the same measure unto others, that they would have meet unto themselves; and to do as they would be done unto, Mat. 7. 12.  
Tell them that 'tis the height of Madness to venture the losing of their Souls for a pound, or for a shilling, or for  unjustly gained, since Christ, who knew the value of Souls, says, that a Soul is more worth than the World, and all the Wealth of it put together.  
8. Speak, O Conscience, unto Backsliders, tell them that it had been better for them never to have known the way of Truth and Righteousness, than after they have known it to turn from the Holy Commandment delivered to them, 2 Pet. 2. 21.  
Call them Dogs for returning to their Vomit, and Swine, for wallowing again in their former Mire. Tell them that where there was but one unclean Spirit before, they are likely to be possessed with seven now; and the latter end will be worse with them than the beginning.  
9 O Conscience, speak unto them that are truly humbled for sin, and are willing to have Christ upon any terms, and tell them that God is rich in Mercy, ready to forgive freely the Debt of many thousand Talents.  
These are the Sons of Peace, and therefore let thy Peace, and thy Lord's Peace come and abide upon them. 
(m) Futurae beatudinis non est certius testimonium quam bona conscientia; mundus enim volubilitate circumvoletur, ploret, ridea pereat, transeat; nunquam conscientia mercessit. Bernard. lib. the Conscen. c. 4.  Those that mourn for their Iniquities, and hate every false way, and are desirous to be washed and Sanctified by the Spirit of Christ, as well as Justified and reconciled by his Blood: oh, be sure to comfort them, tell them that the Lord will not break the bruised Reed, nor quench the smoking Flax, until he send forth Judgement unto Victory, Mat. 12. 20. Bid them not to be cast down, not to be disquieted, but to hope in the Lord, and praise him, who is so nigh to them that are of broken Heart, and saveth such as be of a contrite Spirit.  
10. Lastly, O Conscience, speak one word to the Preacher himself; and speak effectually. Thou that Teachest others, be sure to Teach and Learn thyself. Practise not the sins thou criest out against, neglect not the Duties thou urgest others to perform. Be not like those who dig in Mines, and enrich others, but are poor themselves: Or like that Statue in Greece, which shown the way to Thebes and Athens, but itself stirred not. Oh, take heed, lest after thou hast Preached Christ and Conscience unto others, thou thyself be found a castaway.   
FINIS.   

A Poem out of Mr. George Herbert, Called Longing, pag. 142, 143, 144, 145.  

WIth sick and Famished Eyes,  
With doubling Knees and weary Bones,  
To thee my cries,  
To thee my groans,  
To thee my sighs, my Tears ascend▪  
No end?   

My Throat, my Soul is hoarse;  
My heart is withered like a ground  
Which thou dost curse.  
My thoughts turn round,  
And make me giddy: Lord, I fall,  
Yet call.   

From thee all pity flows.  
Mother's are kind, because thou art,  
And dost dispose  
To them apart:  
Their Infants them, and they suck thee  
More free.   

Bowels of pity, hear!  
Lord of my Soul, love of my mind,  
Bow down thine ear!  
Let not the wind  
Scatter my words, and in the same  
Thy Name!   

Look on my sorrows round!  
Mark well my Furnace! O what flames,  
What heats abound!  
What griefs, what shames!  
Consider Lord; Lord, bow thine ear,  
And hear!   

Lord Jesus, thou didst bow  
Thy dying head upon the Tree:  
O be not now  
More dead to me!  
Lord hear! Shall he that made the ear,  
Not hear?   

Behold, thy dust doth stir;  
It moves, it creeps, it aims at thee:  
Wilt thou defer  
To secure me,  
Thy pile of dust, wherein each crumb  
Says, Come?   

To thee help appertains.  
Hast thou left all things to their course,  
And laid the reins  
Upon the horse?  
Is all locked? hath a sinner's plea  
No key?   

Indeed the World's thy book,  
Where all things have their leaf assigned:  
Yet a meek look  
Hath interlined.  
Thy board is full, yet humble guests  
Find nests.   

Thou tarriest, while I die,  
And fall to nothing: thou dost reign,  
And rule on high,  
While I remain  
In bitter grief; yet I am I styled  
Thy child.   

Lord, didst thou leave thy throne,  
Not to relieve? how can it be,  
That thou art grown  
Thus hard to me?  
Were sin alive, good cause there were  
To bear.   

But now both sin is dead,  
And all thy promises live and bide:  
That wants his head;  
These speak and chide,  
And in thy bosom pour my tears,  
As theirs.   

Lord JESUS, heal my heart,  
Which hath been broken now so long,  
That every part  
Hath got a tongue!  
Thy beggars grow; rid them away  
To day.   

My love, my sweetness, hear!  
By these thy feet, at which my heart  
Lies all the year,  
Pluck out thy dart,  
And heal my troubled breast, which cries,  
Which dies.