Sermons Volume 4, Discourse 3 – Title page 5

Sermons Volume 4 · Discourse 3 – Title page 5

p. 323A DISCOURSE OF THE NATURE, Corruption and Renewing, OF THE CONSCIENCE.

ACTS xxiv. 16.

Herein do I exerciſe my ſelf, to have always a Conſcience void of Offence towards God and towards Man.

IN this Chapter St. Paul gives an account to Felix of the general Courſe and Demeanor of his former Life, being accuſed by Tertullian, a flattering Orator, as one who was Prophane p. 324and Seditious: After that he had purged himſelf in ſundry Particulars, he comes to the Text, to ſhew, that he was far from thoſe Crimes that were laid to his Charge, having made it his conſtant Exerciſe all his Life-time to keep a good Conſcience.

The Words have little or no Difficulty in them; and therefore, inſtead of giving you an elaborate Expoſition, I ſhall only run them over with a brief Paraphraſe.

The Explication of the Words.Herein do I exerciſe my ſelf; that is, I make it my conſtant Care and Imployment, to have a Conſcience void of Offence; that is, to keep my Conſcience clear that it may not juſtly accuſe me of any Offence done either againſt God or againſt Men; that is, I labour conſcientiouſly to practiſe as well the Duties of the ſecond, as the Duties of the first Table; to be Juſt towards Men as well as to be Religious towards God, knowing that the one without the other, to be without Offence towards Men only is but meer Morality, and to be without Offence only towards God is but vain Hypocriſie. Without farther p. 325Explication, the Words do, of their own accord, deliver to us this Doctrin:

Doctrin. That it ſhould be our continual Care and Employment, in all Things whether relating to God or Man, to keep clear and inoffenſive Conſciences.

Conſcience is nothing but a practical Syllogiſm or Argumentation,What Conſcience is. and always infers a perſonal Concluſion, either excuſing or accuſing; and it hath three Offices.

First, The Offices of Conſcience.It diſcovers to us what is Sin and what is Duty, and the Reward that is entailed upon both,1. It informs what is Sin, and what is Duty. and thus it gives in its Verdict according to that Light that ſhines into it: If it hath only the twilight of Nature to illuſtrate it, as the Heathens had no other, then it can paſs Judgment only upon natural Duties and unnatural Sins. Thus the Conſciences of Heathens, through ſome remainders of original Knowledge, informed them that Worſhip was due to God and Juſtice to Men, and that all Impieties againſt God, and all Injuries againſt Men, ſhould in the end be ſeverely p. 326puniſhed. But if Conſcience enjoys the ſuperadded Light of Scripture, it judges then of thoſe Duties and thoſe Sins that could only be known by Divine Revelation: Hence it is that Conſcience is enabled to form ſuch a Propoſition as this, He that believes ſhall be ſaved, he that believes not ſhall be damned. This Propoſition it forms not from natural Light, but from the ſuper-induced Light of Scripture. This is the firſt direct Act of Conſcience, whereby it pronounceth of Men's Works, whither they be ſinful or not, and what the Reward or Puniſhment is that ſhall follow them, according as it finds it written in the dark and imperfect Law of Nature, or in the ſuperadded Law of God.

2. It witneſſeth and depoſeth.Secondly, When Conſcience hath thus pronounced whether the Action be good or bad, and what Reward or Puniſhment belong to it, it's next Office is to witneſs and depoſe, we have done ſuch or ſuch Actions; this is a reflex Act, whereby when Conſcience hath diſcovered what is Sin and what is Duty, it teſtifies that either we have performed the one, or that we have committed the other: The Scripture reveals, that Faith p. 327ſhall be rewarded with eternal Life, and Unbelief puniſhed with Death eternal; hereupon Conſcience makes reflection upon it ſelf and applies the Propoſition, but I believe or I do not believe, and that is its witneſſing or depoſing Office.

Thirdly, It hath beſides this,3. It acquits or condemns. the Office of a Judge to acquit or condemn; and this it doth by inferring a comfortable or a terrifying Concluſion from the former Premiſes, applying the Reward or Puniſhment to our ſelves, according as thoſe Actions have been ours to which they belong: If it hath proved us Unbelievers, ſtrait it pronounceth us condemned Perſons, or if it evidences our Faith to us preſently, it juſtifies and acquits us: Hence it is that wicked Men are haunted with pale Fears and ghaſtly Reflections, becauſe they are always Malefactors arraigned at a Bar, a Bar that they carry about with them in their own Breaſts, where they hear a thouſand Witneſſes ſworn and examined, where they hear their Judge ten thouſand times a Day pronouncing them Curſed and Damned. And hence it is alſo that there is ſometimes diffuſed p. 328into the Hearts of God's Children ſuch ſweet Joy, ſuch ſolid Peace, ſuch calm Stayedneſs, and ſome Prelibations of heavenly Bliſs, becauſe they carry in their Breaſts a Court of Judicature where their earthly Judge Conſcience acquits them, and aſſures them that their heavenly Judge will do ſo alſo. This is Conſcience, that faithful Regiſter in every Man's Boſom, that writes down the Actions, Diſcourſes and Cogitations of every Hour and Minute.

Now this being premiſed concerning the Nature and Offices of Conſcience, I ſhall come in the next place to enquire into theſe following Particulars, into which I ſhall digeſt the method of this Subject.

1Firſt, What it is that doth corrupt and vitiate Conſcience.

2Secondly, What it is to have a clear Conſcience.

3Thirdly, Of what Importance and Conſequence it is that our Conſciences be kept clear and void of Offence; under which I ſhall give you the Reaſons of the Point.

p. 329Fourthly, I ſhall lay down ſome Rules 4and Means whereby we may attain unto and keep a pure and clean Conſcience.

Firſt,1. What vitiates and corrupts Conſcience. What is it that doth corrupt and vitiate Conſcience in executing of its Offices. Now this I ſhall couch under Two Particulars; and they are, Ignorance and wilful Sinning.

1. Ignorance corrupts the Conſcience. 1. IgnoranceConſcience is the Guide of Life, and Knowledge is the Eye of Conſcience, which if it be darkned, the Blind leads the Blind till both fall into the Ditch. Conſcience is a Guide that leads apace, and therefore had need ſee its Way before it, which ſome not being well able to diſcern, have wound themſelves into inextricable Wandrings, purſuing every glaring Deluſion, and running after every skipping Light that danceth before it, till at laſt they have loſt both themſelves and their Conſciences too: How many are there that have thus bewildred themſelves in their own Fanſies and Opinions, and ſo have fallen upon the Precipice of damnable Errors, and into Bogs of Mire and filthy Luſts, p. 330only through an ignorant Conſcience and ſelf-conceited Pride that is always a Companion of it; this Ignorance fills the Conſcience with falſe Preſumptions, and draws it to wrong Determinations and Concluſions, which though they ſeem to be but little miſtakes in the Notion, yet are they moſt deſtructive and pernicious in a Man's practice: As a ſmall miſtake in the levelling of an Arrow at the Hand, makes a wide diſtance at the Mark; ſo a ſmall miſtake in the Notion of Truth, makes a wide error in the practice of Godlineſs. A miſ-perſuaded Conſcience uſually gives riſe to miſguided Zeal, and Zeal without Knowledge is but a Religious Phrenſie, that faſhions out to it ſelf ſtrange ſhapes of Sin and Duty, of Good and Evil, and uſually it takes the one for the other, until it falls under that Woe denounced by the Prophet, Iſa. 5.20. Woe to them that call Good, Evil; and Evil, Good; that put Darkneſs for Light, and Light for Darkneſs; that put Bitter for Sweet, and Sweet for Bitter. Now Ignorance doth vitiate and corrupt the Conſcience two ways;Ignorance vitiates the Conſcience two ways. either it makes it unneceſſarily ſcrupulous, or elſe it makes it daringly preſumptuous.

p. 331Firſt,1. By making it unneceſſarily, ſcrupulous. Ignorance fetters and binds up the Conſcience either to the doing of, or abſtaining from that concerning which God hath laid no Law and Obligation at all upon it: This is an encroaching Conſcience that makes that an encloſure that God hath left common, and rigorouſly exacts from us what God hath permitted as indifferent. It is a very ſad Judgment to be given up to the domineering Impoſitions of a ſcrupulous Conſcience; ſuch a Conſcience as this is will certainly make much more Sin than over the Law made; for whatever we do againſt the Commands of Conſcience is Sin, though it be not immediately and directly againſt the Commands of God:Rom. 14.23.Rom 14:23 Why now ſome there are that do ſo needleſly pin and coop up themſelves that they cannot ſtir, nor moderately uſe that lawful Liberty that God hath indulged them, but preſently they are entangled in Sin, becauſe of the imperious Prohibitions of their own Conſciences.

Secondly, 2. By making it licentious, and daringly preſumptuous.Sometimes Ignorance makes Conſcience licentious, indulging it ſelf in thoſe Actions that the Law of God condemns, making it daringly preſumptuous; p. 332and this is a quite contrary extream; and yet as oppoſite as theſe are, we oftentimes find them joined together in the ſame Perſons, the ſame Perſons that have a needleſly ſcrupulous Conſcience, have alſo a daringly, preſumptuous Conſcience, and this proceeds from an Ignorance of their due Bounds and Limits. Who ordinarily ſo prophane as the Superſtitious? Their Ignorance makes them ſcrupulous Obſervers of little Circumſtances, and yet bold Adventurers upon notorious Sins. What a ſtrange wry Conſcience have ſuch Men, that tie up themſelves ſtrictly where God gives them ſcope, and yet run riotouſly where God's Commands and Threatnings reſtrain, dreading more the tranſgreſſing one Law of Man, than they do the tranſgreſſing of the whole moral Law of God. This is now from Ignorance, whereby Men do not know the due Bounds either of that Liberty that God indulgeth them, or that Reſtraint that God lays upon them. And this is the firſt Thing that corrupts Conſcience, namely Ignorance.

p. 333Secondly,2. Wilful Sinning corrupts Conſcience, and that two ways. Wilful Sinning corrupts and vitiates the Conſcience; and that two ways.

Firſt, Sometimes ſuch Sins ſtupifie and deaden the Conſcience, 1. By ſtupifying and deadning of Conſcience.eſpecially if they become frequent and cuſtomary, and therefore we uſually call them Conſcience-waſting Sins. Believe it, through a continued courſe of known and preſumptuous Sins, you will bring your Conſciences into very ſad Conſumptions, that they will pine away under Iniquities; and how many are there that have their Conſciences already lying Speechleſs, Senſeleſs and Gaſping, ready to give up the Ghoſt? The Apoſtle in Eph. 4.19. ſpeaks of them,Eph. 4.…9.Eph 4:9 that being paſt feeling, have given themſelves over to Laſciviouſneſs.

Secondly,2. By terrifying and inraging of Conſcience Sometimes ſuch Sins do affright, terrifie and enrage the Conſcience, filling it with dreadful Thoughts of eternal, future Vengeance. Wilful and known Sins ſometimes terrifie and enrage the Conſcience; and this is a Corruption of the Conſcience, when the Terrors of it are ſo overwhelming as to ſink Men into p. 334Deſpair; for mark it, it is its Office to accuſe and to threaten for Sin, and the greater the Sin is, the more ſharp and ſtinging ought to be its Reproofs; but be the Sin never ſo great for which Conſcience reproves, if yet it denounceth Wrath without making mention of Repentance and hopes of Mercy, it exceeds its Commiſſion that God hath given it, and becomes an evil and corrupt Conſcience. And therefore we have that Expreſſion,Heb. 10.22.Heb 10:22 Heb. 10.22. Let us draw near, ſays the Apoſtle, having our Hearts ſprinkled from an evil Conſcience. By an evil Conſcience here is meant a deſpairing Conſcience, from which we are freed only by the Blood of Sprinkling; to be convinced of Sin and not at all to be convinced of Righteouſneſs, is ſuch a Conviction as conſtitutes one part of the Torments of the damned in Hell, whoſe Worm never dies; and certainly that Conſcience muſt needs be very evil and very corrupt, that breeds in it this helliſh Worm, while we are here upon Earth. And ſo much for the firſt Thing, what it is that corrupts the Conſcience.

p. 335Secondly, 2. What it is to have a clear Conſcience, and that in two Things.The next Thing propounded is to ſhew you, What it is to have a their Conſcience.

Now there are two Things that denominate a Conſcience to be clear, when it is pure, and when it is peaceable; when it is free from all known and wilful Defilements, and when it is not juſtly burdned with the guilt of Sin, then is it a clear Conſcience.

1. Then a Man hath a clear Conſcience, 1. When it is free from all known and wilful Sins.when it is free from all known and wilful ſins; I ſay, from all known and wilful Sins; for it is impoſſible, while we are encompaſſed about with Infirmities and oppreſſed with a heavy Body of Sin and Death, to keep our ſelves free and pure from all Sin, For in many things we offend all, ſays St. James 3.2.Jam. 3.2.Jas 3:2 But theſe Sins of daily Weakneſs and ſudden Surreption, as they are uſually ſmall Sins and ſcarce diſcernible, ſo are they no Obſtructions to a clear Conſcience, no more than the Moats of the Sun-beams are Obſtructions to a clear Day. As for thoſe Quotidian Weakneſſes and Sins of …aily Infirmity, they neither leave Guilt p. 336nor Defilement upon the Conſcience of God's Children; but as their more foul Sins are done away by particular Acts of Repentance, ſo theſe are done away by a general ſtate of Repentance, which ſtate the Children of God are always in; and there is alſo a conſtant out-flowing of the Blood of Chriſt and of the Mercy of God upon the Soul, to remove the Guilt and Filth of thoſe Sins as we fall into them. Then is the Conſcience clear, when all former Sins being pardoned to us, we daily labour to pleaſe God, though it be with manifold Imperfections and Weakneſſes; this doth not hinder but that our Conſciences may be both pure and peaceable, while we thus ſincerely ſtrive to keep our ſelves from all wilful and from all preſumptuous Sins, our Conſciences are clear, notwithſtanding the Sins of daily Infirmity. So ſays the Pſalmiſt, Pſal. 19.13. Keep back thy Servant from preſumptuous Sins, Pſal. 19.13.Ps 19:13then ſhall I be upright, and I ſhall be innocent from the great Tranſgreſſion. That's the firſt thing; Conſcience is clear, when it's free from all known and wilful Sins.

p. 3372. Then a Man hath a clear Conſcience when it is not juſtly burdned with the Guilt of Sin; I ſay not juſtly burdned,2. When it is not juſtly burdened with the guilt of Sin. becauſe ſometimes we may burden our ſelves without cauſe, when God hath already forgiven us. Many times, through Temptations and Deſertions, God's Children reflect back upon their old Sins with new Troubles, and rip up their old Wounds and make them bleed afreſh; they remember againſt themſelves what God hath forgotten, and with great Terrors accuſe and condemn themſelves for what God hath already remitted to them. Now here I ſhall lay down two Things.

Firſt, That every quiet Conſcience is 1not a clear Conſcience.

Secondly, That every troubled Conſcience 2is not an evil Conſcience.

Firſt,1. Every quiet Conſcience is not a clear Conſcience Every quiet Conſcience is not a clear Conſcience. Some are lull'd aſleep in ſecurity, and their Conſciences are quiet meerly becauſe they are inſenſible; it may be they have ſo harraſſed and waſted their Conſciences by dreadful p. 338Sins, ſo often mortally wounded them, that now they have not Strength enough to become quarrelſome and troubleſome, and this they call Peace; indeed it is ſuch a Peace as Galgathus reproaches the Romans with in Tacitus, when they had laid all waſt, then they called it Peace: So theſe Sinners think they have good peaceable Conſciences becauſe they do not menace, torment and worry them; and, alas, how can they? their Conſciences are murdered, there is no Senſe nor Life left in them. This is no Peace, but a meer Solitude and Deſolation of Conſcience; and yet, believe it too, theſe quiet and peaceable Conſciences will not be long ſo; at the Hour of Death, or if not then, the next moment after Death, theſe peaceable Conſciences will be ſtartled out of their Sleep, and with fearful Screeches fly in their Faces and roar ſo loud, that Heaven and Hell ſhall hear them. As in ſtill Weather many times Matter is gathering for a Storm; ſo while Conſcience ſeems ſo ſtill and quiet, it is only gathering Matter for a Tempeſt, that will one Day pour upon your Heads; and O! how grievous will it be when thoſe Conſciences, that never gave them p. 339an ill Word before, ſhall on a ſudden drag them before the Tribunal of God, and there bitterly accuſe them of thoſe horrid Sins that once they ſeem'd to take no notice of, and call for the ſevereſt execution of divine Wrath and Vengeance upon them? And poſſibly many that ſpeak of the Peace of their Conſciences, do not find it ſo neither, they are as far from a peaceable Conſcience, as they are from a raving and a raging Conſcience: A raving Conſcience ſoon diſcovers it ſelf in helliſh Deſpair, but there are many whoſe Conſciences do not rave and yet are never quiet, they give them many a ſecret twitch and guird at the very Heart, not outwardly diſcernible by others; as Thunder rumbles long in the Entrails of a Cloud, that never breaks forth into dreadful and terrible Cracks; ſo a Man may have a rumbling and a grumbling Conſcience, a Conſcience that may murmur and ſcole upon him, and yet he may carry it as if all were calm and ſerene with him: However tho all within may be quiet, yet a quiet Conſcience may be a polluted Conſcience, as a ſtanding Puddle may be as foul as the raging Sea, when it caſts out its Mire and Filth.

p. 3402. Every troubled Conſcience is not an evil Conſcience.Secondly, As every quiet Conſcience is not a clear Conſcience, ſo every troubled Conſcience is not an evil Conſcience. Hypocrites and wicked Men may indeed, and do often, ſo judge: Would God ever ſuffer ſuch ſtrange Terrors to ſeize upon Men, were they not notorious Sinners? As thoſe Barbarians at Malta, ſpoken of in the Acts, when they ſaw the Viper faſten upon the Apoſtle's Hand, preſently they concluded that he was ſome wicked Perſon, whom divine Vengeance would not ſuffer to live. So theſe Men, when they ſee the Worm of Conſcience faſten upon others, preſently they judge them guilty of notorious Crimes, ſuch Crimes for which the Vengeance and Wrath of God purſues them; but this is a wrong Cenſure and moſt unjuſt. For the moſt part it is ſeen, that thoſe that have the beſt Conſciences are moſt troubled, at leaſt for a time, until the Holy Ghoſt perſuade them of the Love of God, and of the Pardon of their Sins. It is the greateſt Fault of a tender Conſcience, that it miſ-interpretes every thing againſt it ſelf; and oftentimes when God rejoyceth over it, it apprehends he frowns p. 341upon it, miſtaking the firing of a Burn-fire for the firing of a Beacon, and give an Alarm when they ſhould proclaim Peace and Joy; many times it is ſo with them that have tender Conſciences; a Man may be long troubled for thoſe Sins that are already pardoned to him. Nathan comes to David, and tells him, upon his Confeſſion, that he had ſinned, 2 Sam. 12.13. I have ſinned, 2 Sam. 12.13.2 Sam 12:13ſays he; and God by Nathan tells him, that he had put away his Sin from him; and yet his Conſcience, though it were clear in reſpect of any Guilt that God charged upon him, yet it was not clear in reſpect of what he himſelf charged upon himſelf; he thought himſelf guilty in his own apprehenſion, as you may perceive by his penning of the 51ſt Pſalm, yet he was not guilty in God's Account, for he aſſures him, by his Prophet, that he had pardoned him.

Queſtion. Why now it being ſo, that both a quiet Conſcience may be impure, and that a troubled Conſcience may be a clear Conſciene, how ſhall we know whether when our Conſciences are troubled, it be from the Guilt of Sin remaining upon them; or whether, p. 342when they be clear and quiet, it be from the removal of that Guilt?

How a Man may know when his Conſcience is troubled from the guilt of Sin remaining upon it or not.For anſwer unto this; firſt, it may be known when a Man's Conſcience is troubled from the guilt of Sin remaining upon it, by conſidering the effects of this Trouble: Doth he find, that when Conſcience is diſquieted, he is apt to ſhift off the Trouble by diverting it, and doing what he can to lull Conſcience aſleep? Doth he neglect Prayer, Reading of the Word, and other Duties and Means that God hath appointed to bring him to a true Repentance for his Sin; if it be ſo, this Man hath great cauſe to fear that the trouble of his Conſcience proceeds from the Impurity and Defilement of it. Where God will ſave the Soul, this trouble of Conſcience works in another manner, and ſtirs up a Man to Pray, to Hear, to Meditate upon God's Word, where his condition will be ſtated to his Hand, to follow God in all his Ways and Ordinances, making him reſtleſs till he come to know that his Sins are pardoned, and his Wounds healed and cloſed up by the Blood of Jeſus Chriſt. Now many there are in whom the p. 343troubles of Conſcience never produce any good effects, but all their care is low they may divert all troubleſome and diſquieting Thoughts from themſelves, and ſo they wear off Convictions: Now this Trouble can never produce any ſaving effect, and is it ſelf produced meerly from that corroding and gnawing Guilt that lies upon Conſcience, which a true and genuine Trouble is a means by God appointed to remove.

Secondly, How a Man may know when his Conſcience is quiet, whether it be becauſe guilt of Sin is removed or not.How may a Man know when Conſcience is quiet, whether it be quieted upon God's Grounds, becauſe the Guilt of Sin is removed from it?

To this I anſwer; it muſt be conſidered, whether quietneſs of Conſcience comes after Trouble; and if Conſcience be quiet after Trouble, then you muſt conſider how it came to be quieted. Did you wear it away with other Buſineſſes? Or, did you ſeek to God by Prayer, and applying of the Promiſes to your ſelves? Did you, in the way of God, obtain Peace? Why now if a Man's quietneſs that he hath, be got after p. 344Trouble, and if got in God's way, that way that he hath appointed to ſtill and to quiet the Conſcience, you may then ſatisfie your ſelf in it. But when as you never have been troubled, or having been troubled have worn it off, you may be aſſured ſuch a Peace of Conſcience is far worſe and more dangerous, than the moſt horrid Troubles and Diſquietments of Conſcience that can be.

I come now to the third general Head propounded, and that was to ſhew you, What great Importance, and of what beneficial Conſequence it is to keep our Conſciences clear and inoffenſive. And in ſpeaking unto this, I ſhall at once both give you the Reaſons of the Point;The Excellency of a clear Conſcience opened, in ſix Particulars. Why it ſhould be our continual Endeavour to keep clear Conſciences, and alſo give you Motives to perſuade you to the Duty. I ſhall only name Six.

1. It is a moſt comfortable Relief under falſe Reproaches.Firſt, A clear Conſcience is the most comfortable Relief under falſe Reproaches and Aſperſions that are cast upon us. A good Conſcience is only in our own Power, but a good Name is in the Power of every ſlanderous Tongue to p. 345blaſt; and indeed it is a thing almoſt impoſſible to keep at once both a good Conſcience and a good Name too: The World is ſhattered and fractured into ſo many Parties, and each of them of ſuch different Reliſhes of good and bad, that unleſs our Actions have as univerſal a Guſt, as according to the Rabbin's Tradition the Iſraelite's Manna had, that it had the taſte of that which they beſt fanſied, unleſs our Actions have ſuch a univerſal Guſt, we muſt of neceſſity fall under Miſ-conſtructions, Cenſures and Defamations; for indeed if you obſerve it, uſually our Similitude to others makes them think and ſpeak well of us: Whoſoever commends another, commends ſomewhat that he ſuppoſeth at leaſt he hath in himſelf; and this is the reaſon of that Woe of our Saviour, Luke 6.26.Luke 6.26.Luke 6:26 Woe to you when all Men ſhall ſpeak well of you. When wicked Men ſpeak well of us it is a Sign we are but too too like them. Even a Heathen could ſay, when he was highly applauded by the vulgar Rout, What Evil have I done, that theſe Men praiſe me? The very reproaches of ungodly Men, are the beſt Teſtimonials that can be given of an excellent and ſingular p. 346Chriſtian. In a ſtrict and holy Converſation there is that contradiction to looſe Prophaneneſs of the World, as at once both convinceth and offends them, reproves them and galls them; and if we thus reproach them by our Lives, we muſt again expect that they will reproach us by their Lyings and Slanders. It is a ſinful tenderneſs of our eſteem among Men when we tack about with every popular Breath that blows; ſuch muſt needs prefer the Praiſe of Men before the Praiſe of God; and let me tell you, this is as fruitleſs as it is ſinful, ſince as the Wind always blows from contrary Points and Quarters, ſo while ſome extol us others will as much vilify and ſcorn us. It is miſerable to live upon the Reports and Opinions of others; let us not reckon what they ſay, but what Reports our own Conſciences make us; it is far better to offend the whole World than God and Conſcience: And if any ſtorm of Obloquy, Reproach, Railing or bitter Curſing at any time patters upon us, how ſweet then is it to retire inward to the calm Innocency of our own Hearts, where are a thouſand Witneſſes within us, that tell us we have not deſerved them? p. 347How comfortable is it to remit our Cauſe to God, and leave our Vindication to him for whoſe ſake we ſuffer Reproach? Thus we find the Prophet Jeremy appealing unto God,Jer. 20.10, 12.Jer 20:10Jer 20:12 Jer. 20.10, 12. I heard the defaming of many; report, ſay they, and we will report it; that is, let us raiſe a diſgraceful and a reproachful Report of him: But, ſays he, O Lord of Hoſt, thou that trieſt the Righteous, thou that ſeeſt the Reins and the Heart, unto thee have I opened my Cauſe! Why thus if while wicked Men are maliciouſly conſpiring how to blot, ſully and ſtain our Names, if all this while we can keep our Conſciences clear, what need we much care how the Wind blows abroad, ſince we are harboured under the retreat of a peaceful Conſcience: They may poſſibly perſuade others to believe their Calumnies; but God, who ſearcheth the Heart and Conſcience, knows that we are injured, and he is haſtning forward a Day wherein he will clear up our Righteouſneſs; and then the Teſtimony of one good Conſcience will put ten thouſand Slanderers to ſilence.

p. 3482. It gives a Man advantage to reprove others with Authority.Secondly, A clear Conſcience, as it will enable a Man to bear Reproaches from others with Patience, ſo it gives him advantage to reprove others with Authority. It is a very true Rule, that he that reproves another, ought himſelf to be free from the Fault he reproves; for otherwiſe his Reproofs neither come with freedom from the Reprover, nor with efficacy to the Reproved.

1Firſt, A Reproof that comes from a guilty Conſcience, is but a ſtammering and a timerous Reproof. Such a Man's own Conſcience muſt needs riſe up in his Throat, and choak his Reproofs. Conſciouſneſs of the ſame Miſcarriages will retort whatever we can ſay againſt others, more ſtrongly upon our ſelves, and will ſuggeſt to us that it is but Hypocriſie for us to blame that which we our ſelves practiſe. With what Face canſt thou preſs others to Repent and Reform? What Arguments canſt thou uſe to them, who by continuing in the ſame Sins, doſt thy ſelf judge thoſe Arguments are of no force at all? Thus Conſcience will ſuggeſt, and hereby Tongue-ties Reproofs.

p. 349Secondly, This alſo makes Reproofs 2ineffectual. It were indeed a Temper to be wiſhed and pray'd for, that we could only reſpect how righteous the Reproof is, and not how righteous the Perſon is that gives it; and if we could be content to have the Motes pluck'd out of our own Eyes, though it be by ſuch as have Beams in their own Eyes; for indeed there is no more reaſon to reject ſound Admonitions, becauſe they come from an unſound Heart, than there is to ſtop our Ears againſt good Counſel, becauſe delivered it may be with an unſavoury Breath. But yet ſo it is, when Men of polluted Conſciences and defiled Converſations come to reprove others, Men are apt to think of them, What, is ſuch a one in earneſt? Doth he not perſonate his Reproof? Doth he not do as bad or worſe himſelf? Or, doth he envy me my Sins, and would engroſs them all to himſelf, and ſo the Reproof takes no place at all upon him? But now when a Man of a clear and unſpotted Conſcience reproves wicked Men, his Reproofs break in upon them with Conviction, Authority and Power, if not to reform them yet at p. 350leaſt to daunt and ſilence them: Here is one that reproves Sin, who doubtleſs believes it to be Evil by his own avoiding of it: Here is one that denounceth Wrath if I repent not, who, doubtleſs, believes it to be as terrible as he repreſents it to be, by his own carefulneſs to eſcape it. And thus a clear Conſcience hath great advantage to reprove Sinners ſucceſsfully, at leaſt to work Conviction upon them, if not to work Reformation in them.

3. It gives boldneſs of acceſs unto God.Thirdly, A clear Conſcience gives boldneſs of acceſs unto God. Guilt is the only thing that abaſhes the Soul, and makes it both aſhamed and afraid to appear in the Preſence of God; and therefore we find that as ſoon as Adam had ſinned againſt his Maker, he hides himſelf from him. We may obſerve it in our ſelves: What ſlaviſh deadneſs and dejectedneſs of Heart ſeizeth upon us when we come to God in Duty, after that we have wronged him by any known Sin? We come with ſuch a miſgiving kind of Fear, as if we would not have God take notice that we are before him, and we are ſtill in pain till the Duty be over. But when our Conſciences p. 351are clear, O with what delight do we haſt to God, and with what content do we ſtay with him! How doth the Soul dilate and ſpread it ſelf under the Smiles of God, beating full upon it? Loe, O Lord, here's a Heart that I labour to make and keep void of Offence, do thou fill it with thy promiſed Grace and Spirit; it is not indeed a Manſion pure enough for the pure and holy God, yet is it ſuch as thou wilt accept of and dwell in; there are ſtill many hidden Corruptions in it, but do thou ſearch them out, and thou who haſt kept thy Servant from preſumptuous Sins, do thou alſo cleanſe me from ſecret Faults. Thus a clear Conſcience, with a holy and reverend Boldneſs, addreſſes it ſelf to God, and ſweetly cloſeth up every Duty and every Prayer, with full aſſurance of being heard and accepted, and that it ſhall obtain Mercy from God. So the Apoſtle tells us,Heb. 10.22.Heb 10:22 Heb. 10.22. Let us, ſays he, draw near in full aſſurance of Faith. How may we gain this full aſſurance, when we draw near to God? How, ſays he? Why, by having our Hearts ſprinkled from an evil Conſcience; get but a pure and clear Conſcience, and that will enable you to draw near to God in full aſſurance of p. 352Faith. And ſo in the like parallel place,1 John 3.21.1 John 3:21 1 John 3.21. Beloved, if our Hearts condemn us not, then have we confidence towards God. If Conſcience be not evil to accuſe us, then have we confidence towards God: When the Face of a Man's Conſcience looks chearful and hath no Frowns and Wrinkles upon it, this makes us joyfully to apprehend that God's Face to us is calm and ſerene too, and that we ſhall be welcom at all times into our Father's preſence; this Conſcience ſuggeſts to us, and makes us come with a holy, yet with an awful boldneſs unto God.

4. It is the ſweeteſt Boſom Friend with which we may at all times freely and intimately converſe.Fourthly, A clear Conſcience is the ſweetest boſom Friend with which we may at all times freely and intimately converſe. Wicked Men indeed of all Company in the World, do moſt hate themſelves for Companions; they have a lowring and a rumbling Conſcience at home that always threatens and diſquiets them, and therefore they love to keep abroad. Soliloquies and Heart-diſcoveries are a very Torment to them, and they wonder that the Pſalmist ſhould ever bid them Commune with their own Hearts and be ſtill, Pſal. 4.4.Ps 4:4as it is in Pſal. 4.4. p. 353Why, alas, they are never leſs ſtill than when they diſcourſe with their own Hearts and Conſciences, which are grown ſo peeviſh and quarrelſom, that they thunder out nothing but Woes and Curſes againſt them, hurling about them Swords and Fire-brands and Death, that they dare not ſo much as once look within Doors. But now a Chriſtian whoſe Conſcience is calm and clear, he finds it the beſt Companion of the World: In his ſolitary Retirements from the crowd and noiſe of the World, with what Delight doth he call his Heart aſide, and there are they ſweetly and peaceably conferring together! And God uſually comes in as a third Friend and joins himſelf in Society with them, and here paſs mutual Endearments between them; the Soul embraces and claſps about God with the Arms of Faith and Dependence, and God embraceth the Soul in the Arms of his everlaſting Love. Here are mutual unboſomings of Secrets; the Soul unlocks its Secrets before God, and God again reveals the Secrets of his Love unto the Soul: Here are mutual Rejoycings; the Soul rejoyceth in God its Saviour, and God rejoyceth over the Soul to do it p. 354good; and under theſe Intercourſes of Love and Sweetneſs, the Soul is ready to faint away and diſſolve with Joy. This is that continual Feaſt, as the wiſe Man calls it, that a good Conſcience entertains a Chriſtian with, where all is tranſacted with a ſtill and noiſeleſs Mirth.

5. It is the beſt Comfort and Support in the midſt of Dangers.Fifthly, A clear Conſcience is the beſt comfort and ſupport, when Fears, Troubles and Dangers are on every ſide encompaſſing us about. It is a bleſſed Thing when we have Trouble without, to have Peace within in our own Boſoms, then to have Peace with God and Peace with our ſelves. And therefore ſays Chriſt, John 16.33. Theſe Things have I ſpoken unto you, that in me ye might have Peace; in the World you ſhall have Tribulation: A ſtrange Paradox; but indeed a Chriſtian is made up of ſuch ſtrange Paradoxes, as Sorrowful, yet always Rejoycing; as Poor himſelf, yet making many Rich; as having Nothing, and yet Poſſeſſing all Things, as the Apoſtle ſpeaks 2 Cor. 6.10. Here is Tribulation in the World, and yet here is Peace alſo. When once the great and bloody Quarrel betwixt God and the Soul is taken up and compounded, when we are reconciled p. 355to God, and thereby our Conſciences become reconciled to us; all the Enmity and Perſecution of the World are but little peltring Differences, that cannot diſturb that ſolid and inviolable Peace that a Chriſtian enjoys: This is that Peace that as the Friendſhip of the World cannot give, ſo neither can the Enmity of the World ever take away. My Peace I leave with you, my Peace I give unto you, let not your Hearts be troubled. It is obſervable of Joſiah, 2 Kings 22.20. God promiſed there by the Mouth of Huldah the Propheteſs, that he ſhould be gathered to his Grave in Peace; and yet in the next Chapter, Verſe 29. it is ſaid there, That he was ſlain in the War which he undertook againſt Pharoah Necho King of Egypt; he was ſlain in War, and yet died in Peace, and no wonder; for whoſoever dies in Peace with God and in Peace with his own Conſcience, dies peaceably, though he dies in the midſt of Wars and Tumults.

Sixthly,6. It is an unſpeakable Comfort in a dying hour. A clear Conſcience affords ſweet and unſpeakable Comfort in a dying hour. When all Things muſt take their leave of us and we of them, when p. 356Death is ſetting all its Terrors in Array againſt us, O what a bleſſed Support will it then be to the departing Soul, ſtanding on Tip-toe ready to take its Flight into Eternity, to be able to make that Appeal which Hezekiah doth, Iſa. 38.3.Iſa. 38.3.Isa 38:3 Remember now, O Lord, I beſeech thee, how I have walked before thee in Truth with a perfect Heart, and have done that which is good in thy ſight. Such a Teſtimony as this is, at ſuch a time as this is, is worth Heaven and Glory it ſelf; this is to have Heaven let down into us one hour, and to be our ſelves taken up into Heaven the next hour. Now poſſibly Men may frolick away their Days in Sin and Vanity, and live as if they ſhould never give an account; but believe it, the Day and Hour is coming, and it will come, wherein Conſcience will begin to open its Eyes, when it may be their Friends ſtand round about them to cloſe theirs, and then it will ſee theſe horrid Shapes of Death and Hell and Wrath eternal, ſuch as while they were ſecure Sinners they never imagined, and now that they are awakned Sinners, and poſſibly awakned too late too, they can never eſcape. If therefore you would enjoy p. 357Peace and Serenity in your Death, and …ave the Teſtimony of your Conſciences to carry with you to ſhew to your Judge for your Acquittance, be ſure then to cheriſh a good Conſcience in your Life-time. Now it may be Conſcience may be bribed to give in a falſe and flattering Teſtimony, but when Eternity is in its view it will then ſpeak Truth; and O thrice happy are they to whom a true Conſcience becomes then an excuſing Conſcience. And ſo much for the third Thing propounded, namely, of what concernment it is to labour, to keep Conſciences void of Offence.

Fourthly, the next Thing propounded 4was, To give you ſome Rules and Directions how you may get, and alſo how you may keep clear and inoffenſive Conſciences.

Object. But you will ſay, It is in vain to give Rules for that which is impoſſible to be done; Doth not the wiſe Man challenge all the World upon this Point, Prov. 20.9. Who can ſay I have made my Heart clean, I am pure from my Sins? Never did the raging Sea caſt up more Mire and Filth than the Heart of Man p. 358doth; and as ſoon may we empty the vaſt Waters of the great Deep, and ſcour the bottom of it from all its Dirt and Mud, as attempt to keep Conſcience clear, into which a ſinful Heart is continually emptying and pouring out its Filth and Mire.

Anſw. To this I Anſwer; Were it impoſſible, yet there is no releaſe to our Obligation: We are commanded To be holy even as God is holy, whoſe infinite Purity is ſuch as ſtains the Heavens themſelves, and puts the glorious Angels out of Countenance: This Perfection is much more impoſſible for us who are but Lumps of Dirt mingled and kneaded together with Sin, than for a thick Clod of Earth to be as tranſparent as the Sun that ſhines; but yet theſe acceſſive Commands have a uſe in them, even to raiſe up our Endeavors to a higher pitch and ſtrain, than if we were commanded only ſomewhat that were within our own Power; as he that aims at a Star is like to ſhoot higher, than he that aims only at a Turf. Thus, though it were impoſſible to keep clean Conſciences void of Offence both towards God and Men, according to the exactneſs of God's p. 359Command, yet he that is careful to avoid all Pollutions, both of Fleſh and Spirit, ſhall certainly have a much cleaner Conſcience by far than he that wallows in thoſe Sins. In a foul way it is perhaps impoſſible to keep our ſelves from being beſpatered with Dirt, yet he that walks warily and carefully comes cleaner home than he that tumbles and rolls himſelf in it: But yet this Duty is not impoſſible; it is indeed difficult to keep a clear Conſcience, but yet it is a thing that is faeſible: And in general there are two ways to keep our Conſciences clear; either by preſerving them from being defiled, or elſe by cleanſing them when they are defiled.

Firſt, We may keep our Conſciences clear 1by preſerving them from being defiled. You will ſay, How can this be? Is there any Man living, ſays the wiſe Man, that doth good, and ſinneth not? And doth not every Sin leave behind it a ſpot and ſtain upon the Face of Conſcience? How then can we keep them clear?

p. 360I Anſwer; Sins are of two ſorts; there are Sins that are Crimes, and there are Sins that are but Faults. Crimes I call thoſe Sins that are branded for infamous both by God and Man, as Murder, Adultery, Blaſphemy, and the like, at which even natural Conſcience recoils, ſuch carnal Sins as affright Conſcience and make it look pale and ghaſtly. A Crime I alſo call any ſin that is conſubſtantiated by an acceſs of Guilt by the dreadful Aggravations of being committed knowingly and wilfully. By Faults I mean Sins of daily Infirmity and Surreption, ſuch as do frequently ſurprize the beſt and the holieſt Chriſtians, from which no Man's Piety nor Watchfulneſs can ſecure him. Why, now though we be over-taken with Faults, and every Day and Hour contract new and freſh Guilt upon our Conſciences, yet we may have clear and good Conſciences while we are careful to keep our ſelves from Crimes, from all Sins that are ſo in their own Nature by the horridneſs of the Fact, and from all Sins that are made ſo by greatning Circumſtances of being deliberate and wilful; while we keep our ſelves p. 361from theſe we have good Conſciences, notwithſtanding Sins of ordinary Weakneſs: That Man hath a good Conſcience who preſerves himſelf from all infamous and groſs Sins, and from all other wilful and deliberate Sins. Now this clearneſs of Conſcience is a thing poſſible to be attained; Men may, with care and caution, keep themſelves free from all ſelf-condemning Crimes, and live ſo evenly that when their Conſciences are moſt peeviſh and toutchy, yet they ſhall have nothing to accuſe them of, but what is common to all Men; of ſuch Men as theſe, this we may affirm, that they have been able with Joy to reflect back upon their paſt Lives in a dying hour, that poſſibly never knew any Guilt by themſelves, than what the Sins of common and daily Infirmity hath expoſed them unto. This now is to keep good Conſciences. We live well, ſays St. Auſtin, if we live without Crimes; to live without Fault is impoſſible, and he that thinks he doth it, keeps himſelf not from Sin but from Pardon.

Secondly, Another way to keep our Conſciences 2clear, is by cleanſing them when they are defiled. He keeps his Garments p. 362clean that keeps himſelf from falling; and next degree, he who being fallen haſtes to cleanſe himſelf from his contracted Filth: And thus, at leaſt, we may keep our Conſciences clear both from Crimes and from Faults alſo, while we labour to cleanſe them from their Defilements, and to rub out and waſh away thoſe Spots with which at any time we are occaſionally beſpatter'd. There is a twofold Blot Sin leaves behind it, there is a Blot of Diſcredit and a Blot of Defilement; the former is indelible: As the Scar remains when the Wound is healed; ſo this Blot remains upon the Soul, when the Guilt of Sin is removed. It is a Diſcredit to a Malefactor, though pardoned, that ever he ſhould do that which deſerv'd Death: And ſo it is a kind of Blot upon a Chriſtian's Name for ever, to have committed thoſe Sins that have deſerved eternal Death, though through the free Mercy and unſpeakable Grace of God he hath obtained the Pardon of them. But then there is another Blot, a Blot of Defilement, that renders Men loathſom and deformed in the Eyes of God; and thus every Sin we commit leaves a Blot and a Stain upon the Soul; a Stain that p. 363defaceth God's Image, and that defiles our own Conſciences; and when this Stain and Blot is cleanſed, then are we ſaid to have clear Conſciences, when we have taken off that Blot and Defilement that Sin hath left, whereby we are rendred deformed in the ſight of God, and whereby the Image of God is defaced upon the Soul. Thus you ſee in general there are two ways to keep a clear Conſcience;Directions for the getting and keeping of a clear Conſcience. the one by preventing its Defilement, and the other by cleanſing of it when it is defiled. Now to help you in both theſe Caſes, I ſhall lay down ſeveral Particulars.

Firſt,1. Get Conſcience rightly informed. If you would have your Conſciences clear, get them rightly informed. How can Conſcience be clear, ſo long as the Fogs and thick Miſts of Ignorance and Error poſſeſs it? Labour, therefore, to let in ſpiritual Light into it, that you may ſee how to cleanſe it. It is as much Vanity to go about to cleanſe an ignorant Conſcience, as it is in vain to ſweep a dark Room. An ignorant, conſcientious Man, that knows not the Limits of Sin and Duty, may, after a great deal of pudder with his Conſcience, leave it much worſe p. 364than he found it, and caſt out Jewels inſtead of Rubbiſh: Indeed it is impoſſible for an ignorant Man to have a good Conſcience, whether we reſpect Duty or Comfort; in point of Duty I have ſhewed you formerly that Ignorance will make Conſcience unneceſſarily ſcrupulous, or daringly preſumptuous: Now neither can an ignorant Conſcience be good in reſpect of Comfort, becauſe through Ignorance Conſcience oftentimes quarrels at that which is a true Ground of Rejoycing. Conſcience is that Glaſs whereby we may both view our ſelves, and alſo our Actions: Now as a Glaſs, when falſly framed, repreſents a beautiful Face monſtrous and frightful, ſo Conſcience, when falſly informed, makes even lovely Actions appear miſhapen and terrifying, by diſtorted Repreſentations of thoſe Things that are lawful, and perhaps our Duty alſo. Therefore in the firſt place, get an enlightned Conſcience if you would get a good Conſcience; for what ſays the wiſe Man,Prov. 19.2.Prov 19:2 Prov. 19.2. That the Soul be without knowledge, it is not good; or, as ſome Tranſlations have it, a Soul without knowledge is not good; it is indeed good for nothing, unleſs p. 365it be to make Men ſin conſcientiouſly, and to embolden them to commit the greateſt Wickedneſs in the World with Peace and Comfort. Thus, ſays our Saviour, John 16.2.John 16.2John 16:2 Whoſoever killeth you ſhall think that he doth God good Service, through the Error and Miſtake of their Conſcience. So in 1 Cor. 2.8. Had they known it, they would not have crucified the Lord of Glory. Knowledg betters the Conſcience two ways.Knowledge betters the Conſcience two ways.

Firſt,1. By inſtructing of it to diſcern betwixt Good and Evil. It gives its direction what to chooſe and what to avoid, it inſtructs it to diſcern betwixt Good and Evil. Ignorant Perſons often miſtake the one for the other, and eſchew what they ſhould follow; or if they chance to do that which is good, as it is not of great worth to do good only by chance and hazard, ſo they ſin alſo in doing good; while the Judgment is in ſuſpence, the Conſcience muſt needs be under Guilt. If I know not whether I ought to do an Action or to forbear, which way ſoever I take I am entangled in Sin, for whatſoever is not of Faith is Sin: That is, whatſoever is done with a wavering Conſcience that I know not whether it be ſinful or p. 366not, that thereby becomes Sin; and whatever a Man doth doubtingly, he is damned if he doth it; He that eats doubtingly, ſays the Apoſtle, is damned if he eats, Rom. 14.23.

2. By giving it Strength to inforce us to the doing of Good, and to the avoiding of Evil.Secondly, Knowledge gives the Conſcience Strength to enforce us to the doing of that which it diſcovers to be Good, and to the Flight of that which it diſcovers to be Evil. A knowing Perſon cannot ſin ſo eaſily as an ignorant Man may, but he muſt ſtruggle and wreſtle harder, and offer more Violence by far to his own Conſcience. A Man that ſees his Danger before him will hardly be dragg'd into Precipices, whereas one that is blind is eaſily led thither ſuſpecting nothing. So here, a knowing Perſon, that ſees the Danger of Hell and Damnation before him, if he ſins it muſt be with a great deal of inward reluctancy: An enlightned Conſcience ſtruggles and with-holds him; and if Temptation be ſo violent as to wreſt him out of the Hand of Conſcience, how is he wrackt and torn in pieces betwixt Conſcience and Temptations; and when Conſcience hath loſt its hold, ſtill it purſues him and follows him to his Sin and diſturbs his Pleaſure, p. 367and imbitters that Sweetneſs that he thought to have found in Sin before, and never leaves its Clamors till it hath at leaſt by a hypocritical and formal Repentance, and by Engagements to be more obſerving of the Commands of Conſcience for the future, ſatisfied and appeaſed it. This force Conſcience hath when it is duly informed with Knowledge. But where Ignorance hath blinded it, it ſuffers Men quietly to ruſh upon God's Neck, and upon the thick boſſes of his Buckler; it ſees not, neither reſpects any Danger when it is even on the very brink of Hell. An ignorant Perſon is like your benighted or bewildred Traveller, which becauſe it cannot ſee its own Way before it, what is to be choſen and what is to be …efuſed, it lays the Reins upon the Neck of Men's Luſts, and ſuffers them without controul to take their own courſe. And therefore if you would have good Conſciences, get them rightly inform…d with the knowledge of what is Sin, …nd what is Duty.

Secondly,2. Caſt out the filth of Conſcience by a daily and frequent Confeſſion. If you would have a clear Conſcience, then cast out the filth of Con…ience by a daily and frequent Confeſſion. Confeſſion, one of the Fathers calls it p. 368the Vomit of the Soul, whereby it eaſeth it ſelf when it is over-charged and glutted with Sin and Guilt. And ſo the Scripture alſo ſpeaks, when the Apoſtle ſpeaks of Apoſtates relapſing back again into their old Sins. In 2 Pet. 2.22. he ſaith, They return with the Dog to his Vomit; that is, they return and do again lick up thoſe Sins which before they diſgorged and caſt up by Confeſſion. This indeed is the Way when Conſcience is burdned with the Guilt of any Sin; when Sin lies unconcocted and heavy within, go then and pour out your Heart before the Lord in the Confeſſion of your Sin; ſee what ſudden Eaſe this will bring in to Conſcience. David was Sin-ſick, and he reſolves upon this courſe,Pſal. 32.5.Ps 32:5 Pſal. 32.5. I acknowledged my Sin unto thee, and my Iniquity have I not hid; I ſaid I would confeſs my Tranſgreſſion, and ſuddenly there came Eaſe to his Conſcience, and thou, O Lord, ſays he, forgavest the Iniquity of my Sin. Are our Conſciences oppreſſed with the Burden and Weight of great and numberleſs Sins? Here we may, by an humble and penitent Confeſſion, unload them all before God; and this is the Myſtery of Confeſſion; p. 369the way to unload our Sins from off us, is by taking them upon our ſelves; when we charge our ſelves with them and impute them to our ſelves, God will not impute them to us, but charge them upon Chriſt; for he hath promiſed, If we judge and condemn our ſelves, that we ſhall not be judged and condemned. Thus in 2 Sam. 12.13. as ſoon as David …d there, by an humble Confeſſion,2 Sam. 12.13.2 Sam 12:13 …aken his Sin to himſelf, ſaying, I have …ned; God, by the Prophet, tells him, That he had taken away his Sin from him: The Lord, alſo ſays the Prophet to him, … put away thy Sin. And, indeed, …ve we not found it thus by manifold Experiences, that when Conſcience …ath been bowed down by the unſupportable Weight of the Guilt of Sin, …ave ye not found that a ſorrowful and …ngenuous Confeſſion of them unto God …ath lightned the Burden? And where…s before, Conſcience was heavy and gloomy, now it looks chearfully upon you, under the apprehenſions of God's pardoning Grace, that God will pardon and forgive them to us. Now this …aſing of our Conſciences by Confeſſion muſt be frequently reiterated; our Conſciences are always filling with Sin and p. 368duplicate page p. 369duplicate page p. 370Guilt, and therefore we muſt be always caſting of it out by Confeſſion. As in the emptying of a Pond, where there are many Streams riſing and bubling up, if we ſtop and intermit the Work, the Pond grows preſently full again. Truly our Hearts and Conſciences are like ſuch Ponds, in which there are many corrupt Streams ſtill ſprouting up; now Confeſſion is the Laving of it out, which if we do but a while intermit, our Conſciences again grow as full of Sin and Guilt as ever; and therefore it muſt be a frequent and daily Confeſſion of Sin, yea, our Confeſſion muſt be reiterated as often as we fall into and commit any Sin. And that is another Means to keep our Conſciences clear.

I might alſo add, That an effectual Means to keep the Conſcience clear, is frequently to waſh it with repenting Tears: But becauſe unfeigned Confeſſion of Sin doth alſo include and ſuppoſe a penitential Frame of Heart, I ſhall not, therefore, inſiſt upon this as a particular Head.

p. 371In the Third Place, therefore,3. Get a mean and low eſteem of the World. If you would keep your Conſciences clear and inoffenſive, then labour to get a mean and low eſteem of the World. The inordinate Love of the preſent World is utterly inconſiſtent with a good Conſcience: What is it that makes ſo many offer Violence to their Conſciences, to ſtretch and wrack them to any baſe compliance or ſinful practice, but only that they may thereby gain ſome ſecular Advantage, or that they may thereby avoid ſome worldly Inconvenience? This is that which fills the World with Fraud and Cozenage, with Rapine and Extortion, while all tug hard to get one from another, although they loſe their Conſciences in the Scuffle. This is that which makes Men ſo often ſhift their Sails, that they may run before every Wind that blows. If Times grow ruff and tempeſtuous, and they muſt throw over-Board either their Gain or their Godlineſs, this inordinate Love of the World perſuades them to make Shipwrack of Faith and a good Conſcience, only that they may bear up in the World. Now they that have but a low and mean eſteem of the World, ſuch as it deſerves, p. 372eſcape this Temptation, and they can with a holy Generouſneſs ſcorn to proſtitute their Conſciences, and to barter their precious Souls for the Gain of any of theſe fading and periſhing Riches here below, Riches that periſh in the uſing. If therefore you would keep good Conſciences, learn to deſpiſe the Threats and Frowns, the Flatterings and Fawnings of this World; look upon it as of no great concernment to you, whatever in Adverſity or Proſperity can happen to you in this ſhort and frail Life. Reflect upon thoſe who groan under the Terrors of a wounded Conſcience; all the World cannot give them one moments Eaſe or Comfort; yea, had they the whole World at their diſpoſe they would give it all to procure Peace, yea, but a Truce for a while with their own Conſciences; ſuch a vain and contemptible Thing is the World in compariſon of inward Tranquility and Serenity of Mind. Why now thus to rate the World below the Peace and Quietneſs of our own Conſciences, is an excellent Means to preſerve them clear and peaceable.

p. 373Fourthly,4. Strengthen your Faith. If you would keep Conſcience clear, labour above all things to ſtrengthen your Faith. Faith is a purifying Grace. Acts 15.9. Purifying their Hearts by Faith. Now Faith hath a double Influence to purifie the Heart or Conſcience.Faith purifies the Conſcience two ways.

Firſt,1. As it is a dogmatical Faith, and ſo it doth it morally. A dogmatical Faith keeps the Conſcience clear and pure, and that morally.

Secondly, A juſtifying and a ſaving Faith purifies the Conſcience, and that myſtically.

Firſt,1. What a dogmatical Faith is. A dogmatical Faith keeps the Conſcience clear and pure. A dogmatical Faith I call that which hath for its Object the whole revealed Truth of God; and it is nothing but a firm, undoubting Aſſent to the Verity and Certainty of whatever is contained in the Holy Scriptures, upon no other Account and Reaſon, than meerly the Authority and Veracity of God, who is the Author of it. This is a dogmatical or an hiſtorical Faith, which though it be not Juſtifying, as the Papiſts hold, yet is it of p. 374a mighty Influence to ſanctifie the Heart, and to keep the Conſcience and Converſation inoffenſive, and this it doth in a moral way: For did but Men believe that Heaven is ſo unconceivably glorious, ſparkling with Light, flowing with Pleaſure, reſounding with Praiſes, a Place where Joy and Bliſs ever dwells, and where we ſhall dwell too in an endleſs Eternity in the Smiles and Love of God, if now but for a few ſhort Years we ſtrive to live holily; did we but as really believe theſe Things to be true and certain, as we know thoſe Things to be true and certain that we ſee with our very Eyes, what manner of Chriſtians would this force us to be in all Holineſs and Godlineſs of Converſation, cleanſing our ſelves from all Pollutions both of Fleſh and Spirit? Wherefore is it that the Promiſe of ſome temporal Reward, the hopes of ſome mean Preferment from ſome great Perſon, is of Force ſufficient to make Men obſequious to them? And yet the Promiſes that God himſelf hath made of Heaven and Glory (in compariſon of which to promiſe Crowns and Scepters, is but to promiſe Pebbles and Gugaws) work ſo little effect upon the p. 375generality of Men, to allure them from Sin to a holy Life? Whence is it, but that Men believe not that Heaven is ſo glorious as the Scripture deſcribes it to be? Nay, indeed, if they would ſpeak their Minds, they are not yet ſure whether there be a Heaven or not, it is from their Unbelief: Did Men but believe the inſupportable Wrath of God, thoſe Horrors and Torments, that Fire and Sulphur, that Stench and Darkneſs, thoſe burning Chains and thoſe fiery Whips, the Woe and Anguiſh of the Damned in Hell, which are as far from being utterable as they are from being tollerable, did they as certainly believe theſe Things, as if they believe them not they ſhall certainly feel them, would they dare ſtill to venture on to treaſure up Wrath to themſelves againſt the day of Wrath? Would they ſtill dare, by wounding their Conſciences, now enrage them to their own Wounding and Smart for ever hereafter? Would they dare to do it, did they believe theſe Things? Did they but believe that Conſcience will be revenged ſeven fold on them for all the Wrongs and Violence that they have done it: This Worm, that they now carry in their p. 376Breaſts frozen and benum'd, ſhall be heated by the Fire of Hell, and fly upon them and ſting their Souls with a burning and flaming Anguiſh: Did they believe this, would they not be careful to give no Offence to their Conſciences? Would they not be as careful to avoid all Sin, that arms the Terrors of Hell againſt them, as they have Reaſon to think a damned Wretch in Hell, who hath had the Experience of theſe Things would do, if God would releaſe him out of it, with a Promiſe that he ſhall for ever eſcape it, upon the ſame Terms that he hath promiſed us? Think with your ſelves, what effect the Senſe and Feeling of thoſe dreadful Things would have upon ſuch a one, to make him rigorouſly conſcientious, that in nothing he provoke ſo terrible a God, or offend and irritate a revenging Conſcience, that will be ſure to repay him home ſevenfold into his own Boſom; why the ſame carefulneſs and circumſpection would it work in all of us, did we as firmly and ſtrongly believe thoſe Things to be true, as God hath evidently and clearly revealed them to be true in his Word. It is true, theſe Things we all know, and we perſuade p. 377our ſelves that we do believe them. Do we not profeſs to believe that Jeſus Chriſt ſhall judge both Quick and Dead, and that all ſhall receive Rewards according to their Works, thoſe that have done Well ſhall receive the Reward of eternal Life, and thoſe that have done Ill the Reward of eternal Death: Theſe Things we may indeed profeſs to believe, and theſe Things we may frequently repreſent to our own Thoughts; but the weak and ſmall Influence that theſe Things have to over-awe our Conſciences, evinceth clearly that this is not Faith but Fancy: It is a wavering, unevident Opinion that we have taken up, and that we call by the Name of Faith; for did we live in the Belief of theſe Truths, we ſhould no more dare to ſin againſt our Conſciences, than if we ſaw Hell flaming before theſe Eyes of ours, and knew that upon the next Sin we commit we were to be caſt into it. And thus you ſee a dogmatical Faith is a great Help to purifie the Heart, and to keep the Conſcience clear and inoffenſive.

p. 3782. As Faith juſtifies, ſo it purifies the Conſcience myſtically.2. A juſtifying Faith alſo is of great uſe to purifie the Conſcience: And this it doth not morally, by any natural Influence or Efficacy of its own, but only myſtically, as it applies to the Soul the Blood of Jeſus Chriſt, that Blood that alone takes away the Defilement of our Sins. An hiſtorical Faith may keep the Soul from contracting Defilement, but this juſtifying, this ſaving Faith, waſhes out the Stains and Defilements that we have contracted, and makes us white and ſpotleſs in the Blood of the Lamb. Faith is that Conveyance that God hath appointed to bring the Blood of Chriſt to ſtream forth upon the defiled Soul and Conſcience; and upon every renewed Act of Sin we ought, by a renewed Act of Faith, to lay our ſpotted and defiled Souls under the fall of that Fountain that is ſet open to waſh and cleanſe us from our Filth and Pollution. Thus Faith cleanſeth the Conſcience myſtically; and by the Actings of Faith, we may thus get and keep our Conſciences clear and inoffenſive.

p. 379Fifthly,5. Set a ſtrict Watch and Guard upon your ſelves. If you would keep your Conſciences clear, then ſet a ſtrict Watch and Guard upon your ſelves, both upon your inward and upon your outward Man. Set a Guard to your Heart, and to all the Approaches to your Heart.

1. Keep a narrow Guard upon your Heart. 1. Set a Guard upon your Heart.The Heart is the great meeting Place, where Objects, Thoughts and Affections do ſwarm and crowd together: And as much Concourſe leaves Dirt behind it upon the Place, ſo this great Heart-Aſſembly uſually leaves it foul and polluted. Our Saviour, Mark 9. tells the Jews, That it was that which was within them, that Wickedneſs which lay latent in their Hearts, that which proceedeth from the Heart that defiles the Man. There is a Defilement in the Thoughts and in the Deſires, as well as in the more groſs and bulky Sins of the Life: Hence the Prophet Jeremy ſpeaks, Jer. 4.14. O Jeruſalem, waſh thine Heart from Wickedneſs! Why wherewith is it polluted? Why the next Words ſhew it; How long ſhall thy vain Thoughts lodge within thee? Vain Thoughts leave a Stain and Contagion p. 380upon the Soul; and certainly if a vain Thought, that is ſuch a fleeting and volitary Thing, breaths a kind of Contagion and Taint upon the Heart, they certainly then muſt have foul Hearts indeed and their Spots in Grain, who lie ſoaking and ſtewing themſelves in Unclean, Malicious and Covetous Thoughts and Deſigns. Since then that Conſcience is apt to receive Taint, but with the breathing of a vain and ſinful Thought upon it, how doth it concern us then to keep a watchful and circumſpect Eye over every Motion of our Hearts? It is the wiſe Man's Counſel as you have heard; Keep thy Heart with all diligence, for out of it are the Iſſues of Life. Look to it, therefore, that you ſuffer not your Hearts to be defiled with ſinful Thoughts or ſinful Affections, by thoſe inward and inviſible Corruptions that ſettle at the bottom of it; though the Life be never ſo clear and criſtal, yet if that Mud be but ſtirred and raiſed, Conſcience becomes thereby defiled and an evil Conſcience. And therefore the Apoſtle,1 Tim. 1.5.1 Tim 1:5 1 Tim. 1.5. joins them together, ſpeaking of a pure Heart and a good Conſcience; but if the ſteems of Luſt riſe up thick in the Heart, they p. 381defile and pollute the Conſcience. Hence the Apoſtle again joins them together, Tit. 1.15.Tit. 1.15.Titus 1:15 a defiled Mind and a defiled Conſcience; The Mind and Conſcience, ſays he, is defiled. How can the Mind be defiled, unleſs it be with Sins of the Mind? Evil Thoughts and evil Affections, which as ſprightly and aerial as they ſeem to be, yet they leave a Stain upon the Conſcience: As the breathing upon a Glaſs ſullies it, and dims the Repreſentation of the Face that looks into it; ſo the breathing of evil Cogitations upon Conſcience, the Glaſs of the Soul, leaves a Miſt and Cloud upon it, that it can but dimly and darkly repreſent to us our true State.

2. Watch diligently as the Heart it ſelf, ſo all the Approaches unto the Heart. 2. Watch diligently all the Approaches to the Heart.The Approaches to the Heart are like your Roads to a great City, which are full of Paſſengers, and uſually full of Dirt alſo: And theſe are the Senſes by which and through which Objects are continually travelling to the Heart, and carry with them a World of Wickedneſs. Theſe are Sluces, which inſtead of letting in pleaſant Streams to refreſh, p. 382commonly they let in nothing but Mud, which pollutes the Soul. There is no actual Filthineſs in the Hearts of any but what enters in by theſe Inlets; through theſe the Devil caſts in abundance of Filth, ſtirs up and increaſeth indwelling Luſt, and, by ſinful Objects that the Senſes convey to the Soul, dungs that Ground that is of it ſelf but too too fruitful. Thus the Devil makes uſe of the Ear, through it he blows up the Bladder of Pride, by the Breath of popular Applauſe and Praiſe. And thus he makes uſe of the laſcivious Eye as a burning Glaſs to ſet the Heart on Fire; and ſo alſo he makes uſe of the other Senſes as Sinks of Luxury and Intemperance. Now if you would keep your Conſciences clear and undefiled, ſet a ſtrict Guard and narrow Watch upon all theſe Paſſages to your Hearts; critically examin every Thing that goes in, and every Thing that comes out by theſe Gates; arreſt whatever cannot produce its Paſs and Warrant from the Word of God; keep the ſame Watch upon theſe Gates, that God would keep on the Gate of the Heavenly City, the New Jeruſalem. It is ſaid,Rev. 21.27Rev 21:27 Rev. 21.27. That there ſhall in no p. 383wiſe enter into it any thing that defileth. Why ſo let us who would keep our Conſciences clear, guard all the Approaches to them with the ſame ſtrictneſs, and let nothing that defileth enter in by theſe Approaches to our Hearts.

Sixthly and Laſtly, 6. Liſten to the Voice of Conſcience.take this Direction, Be ſure to liſten to the Voice of Conſcience. Thoſe that ſtop their Ears and will not hear Conſcience when it directs and reproves, ſhall be ſure to hear it loud enough when it ſhall accuſe and condemn them. Conſcience is the Voice of God in the Soul; why now if this Voice be ſlighted, beware leſt the next time it ſpeak to you in Thunder. Do nothing contrary to the Dictates of your Conſciences; for this will provoke God to give you up to a reprobate Senſe, and judicially to harden you in your Sins; for if ſinning againſt your Conſciences doth not corrupt them by making them inſenſible and ſtupid, it will certainly corrupt them by making them enraging and deſpairing.

Well now, for your Encouragement, let me tell you, while you are careful by following theſe Directions to keep p. 384your Conſciences clear, you ſhall alſo keep them peaceable. It is the foulneſs of a Gun that makes it recoil in diſcharging: And ſo it is the foulneſs of Men's Conſciences that makes them recoil back again upon them in diſcharging of their Offices. But while Conſcience is kept clear and void of Offence, it will be alſo kept free from quarrelling with you, and from accuſing and condemning of you. So much for this Time and Text.

A DISCOURSE UPON Perſeverance IN PRAYER: WITH Exhortations thereunto. ON 1 THESSAL. v. 17.

By EZEKIEL HOPKINS, Late Lord Biſhop of London-derry.

LONDON: Printed for Jonathan Robinſon, A. and J. Churchill, John Taylor and John Wyat. 1696.