A Good Conscience the Strongest Hold, Treatise · Chapter 18
CHAP. XVIII. The Application of the Doctrine, and firſt by way of Information.
THis point admits a ſevenfold Application, The Application.as containing matter, 1. For Information, 2. Lamentation, 3. Reproof, 4 Terror, 5. Conſolation, 6 Examination, 7. Exhortation, with ſome Directions.
The Information hath two parts: 1. It gives 1. By way of information.notice of certain errors and miſtakes, to remove them. 2. Of certain Truths and Duties, to aſſert them.
1. It meets full in the face with that too And that firſt in removing miſtakes.common and plauſible opinion, but moſt dangerous error, That to preach Conſcience, and preſs Duties in this nature, is but legall teaching, not preaching Jeſus Chriſt and the Goſpell. But ſure we have more cauſe to complain of the world for too little of legall living, and Chriſtian doing, then the world to complain of too much legall preaching. When men call us legall Teachers, we may with too much truth, and as much grief, call them illegall, ill-Evangelicall, and ill-Chriſtian livers.
Hymeneus and Alexander are alive again, and by many Profeſſors counted better Preachers then Paul and Timothy. Theſe counted Good-Conſcience-Doctrine to be legall ſtrictneſs, and old Leaven of the Phariſees; faith was enough, faith was all: But when Conſcience ceaſed, faith deceaſed, they put away Conſcience, faith ſuffered ſhipwrack. So that we may more rightly call this an old-new-Teſtament-error, to crie down ſtrictneſs, then you, our preaching it an old-Teſtament Truth and Doctrine; This opinion broke out almoſt as ſoon as the preaching of the Goſpel. Paul had preached, That where ſin had abounded and reigned, grace did much more abound and reign, Rom. 5. 20. Others inferred hence as good Doctrine, and the right knowledg of the Goſpel, and walking by a ſpirit of libertie, Then may we continue in ſin, that grace may abound, Rom. 6. 1. Paul had ſaid, ſin ſhall not have dominion over regenerate believers, For we are not under the law, but grace. Hence others concluded, We may ſin, becauſe we are no longer under the Law, but under grace, Rom. 6. 14, 15. Paul refutes the impietie of both Aſſertions with the ſame anſwer, deteſting both, God forbid, Rom. 6. 2. & 15. Theſe Tares we ſee ſprung up as ſoon as the good Seed began to appear. We wonder the leſs if among us there be ſome that ſay, Believe once, and away with Conſcience, and Dutie, and Works, and have no more Conſcience of ſin. The truth is, once believe, and thou haſt no more Conſcience of ſin, as to the guilt and puniſhment of it: But once believe, and ever make conſcience of ſin, to avoid, reſiſt, and mortifie it, that it reign not in your mortall bodie. The other were to overthrow the true grace of God, by the name of the grace of God, and to ſet up an imaginary faith and Goſpel, to beat down reall faith and Goſpel, while they cry down Sanctification and Conſcience of dutie, not as to the reſting in them, but as to the very having and ſeeking them.
But let the minde that hath wiſdom judge, can one grace in God be contrary to another, his juſtifying grace to his ſanctifying, or ſanctifying to juſtifying?
2. Is one Attribute of God oppoſite to another, his grace, love, and merciemercy, to his holineſs, juſtice, and puritie?
3. Muſt Chriſt needs be divided, and by redemption and juſtification drive out wiſdom and ſanctification? two of his benefits deſtroying other two, when he is all or none, 1 Cor. 1. 30.
4. Or muſt two ends of Chriſts death be oppoſite to two other ends ſet down all together, Tit. 2. 14. Who gave himſelf for us, that he might redeem us from all iniquitie, and purifie unto himſelf a peculiar people, zealous of good works. Muſt Chriſt his dying for us, and redeeming of us, make his people leſs pure, or leſs zealous of good works?
5. Can any imagine that one grace of the ſame Spirit ſhould croſs another, the Spirits conſolation evacuate the Spirits ſanctification, and by his obſignation mortifie mortification?
6. Can one grace in the Chriſtian be imagined to weaken and deſtroy another? Is faith the enemy of holineſs? Doth Conſcience extinguiſh confidence?
7. Is the Law now againſt the Promiſe, or Gal. 3. 21.the Promiſe againſt the Law? did grace then fulfill the Law, and eſt abliſh it; and doth it now Rom. 3. 31.make it void? All theſe would have been accounted ſtrange Divinitie in the Apoſtles ears.
This bewitching errour doth not onelyonly ſet earth into diſorders, neighbour againſt neighbour, profeſſor againſt profeſſor, ſome people againſt their Miniſters, and ſome Miniſters (though they are not many who are ſo groſſe) againſt other Miniſters, but it ſets earth in rebellion againſt heaven; yea would attempt to put heaven into a combuſtion, and make heaven at variance within it ſelf, while it would ſet Gods Decrees againſt Gods Decrees, Promiſes againſt Promiſes, Grace againſt Grace, Saints againſt Sanctitie. And again, Decrees againſt Promiſes, Promiſes againſt Commands, Commands againſt Duties, and all againſt Holineſs.
This helliſh Doctrine came from the Gnoſticks of old, and their followers: They thought it their perfection to ſet Conſcience at libertie, and to diſcharge it from all puritie. Epiphanius and Irenaeus ſay that the Gnoſticks did purpoſely reſolve to live a looſe and baſe life, that they might reproach the ſtricter Chriſtians, and wear out that legall Doctrine (and as ſome of later times have had the boldneſs to call it) that Idoll of Sanctification: That no regard was to be had to any ſcandall taken by others: That all things Studioſè ſibi iurpem vitam elegerunt, ut infamiam & opprobrium Eccleſiae conciliarent. Baſilides veſci juſſit Idolothytis ſeu victimis, & rebus illis quae ſimulachris immolatae eſſent indifferenter & ſine reſpectu Conſcientiae, etiam in caſu ſcandali. Fidem perjurio negare tempore perſecutionis. Carpocrates omnibus operationibus & libidinibus indifferenter uti neceſſarium d…it, ut ſine Turpitudine nemo perfectionem myſtagogtae conſequi poſſet. Alli ſe Jeſu ſimiles, alii ſe Petro, Paulo, praeſtantiores ob excellentiam cognitionis dixerunt. Vide Plura Mag. Cent. 2. cap. 5.were lawfull: That they might converſe with any Idolaters and Idolothytes: That the onelyonly way to perfection in their myſterious Religion, was to give themſelves to any libidinous and obſcene actions: That ſome of theirs were equall to Chriſt Jeſus himſelf, and nothing inferiour to him. And as for Peter, Paul, and the other Apostles, they were far their ſuperiours, and their Doctrine more perfect then any of theirs: That to denie and forſwear their faith, in caſe of danger, was lawfull, &c.
Theſe are the foreign which the Text ſpeaks of, who deal with Conſcience as Amnon did with Thamar, firſt raviſh and abuſe 2 Sam. 13. 17.it, then put it out of doors. And like thoſe Sons of Sodom, who will no longer endure any more reproofs, but aſſault the reproover in his own houſe. This is he who came to Gen. 19. 9.ſojourn, and he will now be a judge, therefore will we deal worſe with thee, &c. Theſe give the Harlot erronious or ſeared Conſcience, the living childe from the right mother pure and tender Conſcience, laying the dead child at her doors. But while theſe give Conſcience a Bill of divorce, God gives them a Bill of divorce: And while they would make Conſcience a reprobate, themſelves become reprobates. A ſhame it is theſe things ſhould be ſaid or ſuffered among Chriſtians. What would thoſe ignorant Heathens now ſay, if they ſhould ſee theſe things? who when once they ſaw the Spirit carriage, and Acts of the Apoſtles, cried out, The Gods are come down to Act. 14. 11.us in the likeneſs of men. But changing their voice, ſay, that rather Devils are come up to us in the likeneſs, and under the name of Saints.
But to conclude, This particular conſcience is that which doth conſtitute and commend the Chriſtian, and all that belongs to the Chriſtian. The Chriſtian is no more a Chriſtian, if he have not, and keep not a good Conſcience. Our Baptiſm is no Goſpel Baptiſm (but without efficacie) if there want a good Conſcience, 1 Pet. 3. 21. Knowledg not right Goſpel Knowledg, if not according to godlineſs, Tit. 1. 1. Faith no more Goſpel Faith, if not joined with Conſcience, 1 Tim. 3. 9. Love no more Love, if ſeparated from good Conſcience, 1 Tim. 1. 5. nor aſſurance good aſſurance, if not joined with good Conſcience; Heb. 10. 22. nor Obedience acceptable, except for Conſcience, Rom. 13. 5. nor Sufferings thank-worthy, if not for Conſcience, 1 Pet. 2. 19. You may do much in vain, and ſuffer and expend much in vain, and all be in vain, if not for Conſcience ſake. Yea the blood of Chriſt it ſelf profits not, if not ſprinkled upon pure Conſcience, Heb. 9. 14.
2. The ſecond miſtake is a practicall miſtake of thoſe who reckon not Conſcience a Fort or Tower, but a Snare and a Priſon rather, and think in evil times to abandon and deſert it, is the onelyonly ſafetie. He that looks overmuch to Conſcience, muſt die a begger, is a chief Article of the worlds Creed. Better protection is to be had in policie, and a ſafer refuge in lies and falſhood, and to make an agreement with hell, and covenant with death, or to break the Covenant with God, and agreement with Heaven is the onelyonly way to ſecuritie. But ſhall not an overflowing Iſai. 28. 17, 18.ſcourge come and ſweep away the refuge of lies, as the Prophet ſaith? And ſhall not men at laſt be forced to ſay, That the effect of righteouſneſs is onelyonly quietneſs and aſſurance for ever, Iſai. 32. 17. When the ſinners in Sion ſhall be afraid, and the hypocrites ſurprized with fear, crying out, Who among us ſhall dwell with the devouring fire, who among us ſhall dwell with everlasting burnings? Iſa. 33. 14, 15. Then ſhall he that walketh uprightly be ſet up on high, and have his defence in the munition of rocks, &c.
3. There be others who will eaſily yeeld that good Conſcience is worth making of, but are mightily miſtaken in judging what good Conſcience is. And there be many miſtakes in this reſpect.
Firſt, ſome, and thoſe very many, do conceive, if they live according to their Conſcience they doe well, although their Conſcience bee but a naturall Conſcience. Now the nature of Conſcience is very good, but the Conſcience of Nature is very bad. Some good naturall Conſcience may have in it, but good it cannot be called.
1. It may make a man cum ſeipſo ſcire. Rom. 2. 15. And ſo become a law unto himſelf.
2. Such an one may cum aliis ſcire, and ſo far is good, as Adrian ſaid to do that to others, which he would exſpect from others.
3. Such an one may be exact in matters of the ſecond Table; he may anſwer all the duties of naturall and civill Relations, obſerve the Lawes of humanitie and friendſhip religiouſly; be true to his truſt, intereſt, countrey, friend, promiſe, engagement, to his Oath taken as Regulus, To the ſalt of the Palace. Ezra 4. 14. as thoſe Idolaters were.
4. He may make ſcruple of many ſins, ſuch as the light of nature condemnes, groſs ſins commonly, Abimelech abhors adulterie, Gen. 205. Pilate's Conſcience grudges and relucts Joh. 18. 31, 38. & 19. 4, 8. Act. 25. 27to condemn an innocent man to death; Feſtus holds it unreaſonable to ſend a Priſoner bound without matter of weight charged upon him, to be inſerted in the Mittimus.
5. He may have ſome ſenſe of the Deitie of God, and of the force of Religion. Rom. 1. 20. and 2. 14, 15.
6. May in that reſpect tremble ſometimes, and be terrified in Conſcience for ſin and hell, as Felix, Act. 24. 25.
7. He may ſometimes, and ever and anon when he ſeriouſly reflects on himſelf, have a diſlike of his own ſtate and wayes, and know and confeſs his ſinfull doings, yea, he may have ſtore and plentie of teares, and make ſhew of much paſſion and compunction for ſin; ſo did Saul, 1 Sam. 24. 16. and 26. 21. Hee was under great and frequent fits of horror of this naturall Conſcience.
8. Or he may on the other ſide have much inward and pleaſing naturall Peace, while he obſerves the rules and dictates of his naturall Conſcience, Rom. 2. 15. They have their Conſciences witneſſing with them (ſaith the Apoſtle of the naturall Heathens) and their thoughts as well excuſing as accuſing them. They may have tranquillam, but not ſecuram conſcientiam, as Bernard diſtinguiſheth.
And thus it is ſaid of Socrates, who living according to the rules of his naturall enlightened underſtanding, when he came to die, and was put to death, he took his death with much Reſolution and Tranquillitie of minde: He ſaid of his enemies, They could but kill him, they could not hurt him: foreign ▪ Yet for all this no naturall Conſcience can be a good Conſcience. 1. Becauſe though it may cum ſeipſo, & cum aliis ſcire, yet it doth not cum Deo ſcire. At the beſt it is liable to that rebuke given unto Peter. Matth. 16. 23. Get thee behinde me, Satan, thou art an offence unto me: for thou ſavourest not the things that Mat. 16. 23be of God, but thoſe which are of men onelyonly.
2. Becauſe it is not purged by the bloud of ſprinkling; It is without Chriſt, therefore without God, and Covenant, and Promiſe, and Eph. 2. 12.Hope, and MercieMercy.
3. Becauſe as it hath not the purifying bloud of the Lamb, ſo nor the purifying water Ezek. 36. 25.of the ſpirit ſprinkled on it, whereby it ſhould be cleanſed, now whatſoever is born of the fleſh is ſtill but fleſh, and onelyonly that which is born of the ſpirit is ſpirit. Joh. 3. 6.
4. Becauſe it hath not Faith, which is that whereby the heart is further purified, Act. 15. 9. And the Apoſtle, when he bids Timothy hold faith and a good Conſcience, tells us as much, that firſt faith muſt be had, and then good Conſcience. Good Conſcience is never without Faith, never before Faith.
This Conſcience how ever many may lull themſelves aſleep on it, yet is it a bed ſhorter then that a man ſhould ſtretch himſelf on it, and a Iſai. 28. 20.covering narrower then that a man ſhould wrap himſelf in it. No ſure Refuge is it, and a ſtrong fort it is not to endure a ſtorming: It is not the Ark of Noah, of Moſes it may be, not an Ark of Gopher wood, but made of Paper Ruſhes, not pitched with Pitch, but daubed with ſlime; not furniſht with all manner of Proviſion, as Noahs was to hold out to the utmoſt for a whole year and longer, Gen. 7. 11. with Gen. 8. 14.but utterly unfurniſht for a day, that unleſs he be taken out of it, as Moſes was, he may there lie and crie, and famiſh and periſh. This fort is no better then that hold of the idol Berith to which when the men of Shechem fled for Refuge, it was fired over their Judg. 9. 46. 49.heads, and they periſhed miſerably in it. A poor man and this naturall Conſcience may periſh and burn together.
Oportet Conſcientiam non ſolum bonam eſſe, & tranquillam, ſed & ſecuram.
Bern. Par. Ser.
4. The fourth uſe diſcovers another miſtake of theirs, who judge their Conſcience good when it is nothing ſo. With many that is held for the beſt Conſcience, that is moſt ſtill, quiet, and ſleepie; as ignorant people think of a Miniſter, he is the beſt Miniſter who is the good neighbour, the quiet man, who troubles none, even he in whoſe mouth is no reproofs. Whereas the Prophet ſaith, They who bleſs the people, cauſe them to erre, and they who are called bleſſed of them, are deſtroyed, Iſai. 9. 16. and 3. 12. The blinde lead the blinde into the ditch. But a man may have ſo much of this Peace till he be the worſe again: He may have this Peace too ſoon, he may have it too long. There is a Peace of Satans giving, Luk. 11. 21. As there is a ſword and variance of Chriſts ſending, Luk. 12. 51. The kingdom of God is righteouſneſs, Peace, and Joy in the holy Ghoſt, Rom. 14. 17. The kingdom of Satan is ignorance, and peace, and joy in unholy courſes: yet this is the Conſcience which moſt men call good, if it be Pacatè bona, they care not though it be malè Pacata. Cain deſires his Conſcience would be quiet, therefore he ſets upon buſineſs of building, and travells to go from his diſcontents. Saul makes uſe 1 Sam. 16. 16, 17, 23. Act. 24. 25.of muſick. Felix would ſtop his preſent trembling by an abrupt diverſion. I will take another more convenient ſeaſon purpoſely for this Meditation. Judas would fill up the mouth of hell and clamours of Matt. 27. 3, 4, 5.Conſcience with loud and bitter Confeſſions, fearfull Exclamations, and plenarie Reſtitution. Some call for wine, and Mirth to cheer themſelves againſt a day of ſlaughter. All James 5. 5.which is like the drinking cold water to one who is in a feaver, who for the preſent findes relief, but his feaver is increaſed thereby.
There are four Quiet Conſciences, and never Four ill quiet Conſciences. 1. The ignorant mans conſcience. Luk. 11. 44.an one of them good:
1. The ignorant mans Conſcience is quiet and ſtill; and as the blinde man eates many a hair, and drinks many a flie; ſo theſe know not that they do evil, no more then the graves are aware who goeth over them. Blindeneſs of minde makes men paſt feeling, when they commit all uncleanneſs with greedineſs. Epheſ. 4. 18, 19.
Abimelech talks much of his Integritie and Gen. 20. 4, 5.Ʋprightneſs, and ſtands much upon his Conſcience, when all was but moralitie or ignorance. Without knowledge the Conſcience cannot, as without Conſcience knowledge is not good. The Scripture ſomewhere cals Knowledge the Key, but if Knowledge be the Luk. 11. 52.Key, Conſcience muſt be the Lock. The one muſt be made fit to the other, therefore Paul cals Good Knowledge, the Knowledge according to Godlineſs. Now what is a Lock Titus 1. 1.good for without a Key? what Conſcience good for without Knowledge to open and ſhut, to lock and unlock it? and what is the Key good for without the Lock? Get both Science and Conſcience.
Glorie not that thou haſt got a quiet, that is a blinde, deaf, ſilent, and ſpeechleſs Conſcience. The dumb and deaf ſpirit was the worſt ſpirit to caſt out of all the evil ſpirits wee read of in the Goſpel, Mar. 9. 25, 26, 29. The other roaring devils were more eaſily ejected. Better a roaring, raging, and racking Conſcience, then a dumb Conſcience.Mar. 1. 23, 26.
The ſecond Conſcience that is quiet, yet 2. The unawakened conſciencenot good, is that Conſcience that was yet never well awakened. But ſin lies at the door like a Maſtiff aſleep, and makes no noiſe. Here is quiet indeed, but a dangerous quiet. This Conſcience either is given over to ſleep a perpetuall ſleep, as God threatens Jer. 51. 39, 40. In their heat I will make their feaſts, and I will make them drunken, that they may rejoyce, and ſleep a perpetuall ſleep, and not awake, ſaith the Lord. Then will I bring them like lambs to the ſlaughter. This ſleepie Conſcience makes a man like Nabal when he went drunken to 1 Sam 25. 36, 37.bed, unſenſible of any danger; yet is it a great Judgement to be thus drunken with ſin, to rejoyce and ſleep a perpetuall ſleep, and if theſe go ſleeping to Hell, which is to die like Lambs, as the world ſaith, The judgement is the greater. Or elſe this Conſcience now aſleep will ariſe and crie out like a Iſai. 42. 14.travelling woman, it will deſtroy and devoure at once. Sin will not alway be kept out of doors, but will break in and lie down with thee in thy diſtreſs, Job 20. 11. Joſephs brethren had their Conſciences aſleep long, but at laſt it awakened, and ſtared in their faces, and made them tremble. Jonahs Conſcience was once aſleep in the midſt of his ſin, when he was out of Gods way; he was aſleep alſo in the midſt of the ſtorm, but God would have him awakened ere he had done with him, He ſhall be caſt out of the Storm into the Sea to awake him, and out of the bellie of the Sea into the bellie of the Whale to awake him, and out of the Whales bellie into the Bellie of Hell, and there he awakes: And there he cries, Out of the bellie of Hell I Jonah 2. 2.cried, and thou heardeſt my voice. Awakened, guiltie, ſtaring Conſcience is Hell opened, here is crying in this Hell, and there may be hearing and merciemercy for theſe: Theſe are indeed in Purgatarie, and for ſuch ſouls praiers may be made, Ex hoe inferno redemptio. But the ſleeping Conſcience is hell ſhut up, and ſealed; there is no crying, and therefore no hearing. When Peter was aſleep, though he had a guard ſet upon him, and was laid in irons, and had the doors ſhut, and the Keepers before it, and the warrant ſealed for his Execution the very next day, he was quiet, but all that while in Durance and Danger. But when he was to be delivered from the danger, the Angel comes, and not onelyonly opens the doors, as if to carrie him out in a ſleep, but he ſmites him, and awakes him, and warns him, and haſtens him, and leads him, and leaves him not till he come to himſelf. Act. 12. 6, 7, 8, 11.
How many men are there who uſe all art to charm Conſcience, and to make it drunk, that they may bee rid of it, as David did to 2 Sam. 11. 13. Gen. 38. 23Ʋriah, or as Judah concerning Thamar, Let her go, enquire no more after her, leaſt we be aſhamed. But Conſcience may bee ſnib'd, cannot be extinguiſhed; oppreſs it you may, ſuppreſs it you cannot; it will lie at the door, and will not be gone, or beaten away; Ʋriah ſlept at his maſters door, and was at 2 Sam. 11. 9, 13. Gen. 38. 24, 25.hand, Tamar proves with childe and Judah muſt father it.
How do men ordinarily bleſs themſelves in their quiet Conſciences, and reckon of no hell but in an unquiet Conſcience, whereas the ſtill Conſcience is the worſt hell. What pains do many take to make themſelves Conſcience-proof, and their Conſcience hell-proof, that they may not be tormented before their time? They do by helliſh magick make their Conſcience as impenetrable as the young man had by his charms made his bodie, whom Luther ſaid he ſaw thruſting a naked ſword with all his might againſt his naked Vidi ipſe ego adoleſcentem, qui ſtricto gladio in ventrem nudum fixo, tam validè urgebat adverſum ſcipſum, donec capulus reverſus copulare…ur acumini ſuper ventrem, & nihil laeſus, gladium rurſum remiſit. Luth. Conc. in 1m. Praecept.bellie with that force, that the point bowed to the hilt again, yet was the wretched young man not hurt at all.
The charmed quiet Conſcience is the unſafe Conſcience, the troubled is the better; where the ſtrong man is diſturbed, and angrie, and reſiſted. Then the flood is caſt out of the Dragons mouth, when the woman is delivered, to drown her and her childe, Revel. 12. 15. The Dog never howls till he be ſhut Mr Rutherford.out of doors, ſaid a learned Divine, nor doth Satan rend, and tear, but when hee is going out. Mark 9. 26.
The third ill quiet Conſcience is the deluded 3. The deluded Conſcience.Conſcience, the Conſcience deluded by Satan or his Inſtruments dreams nothing but viſions of Peace, Luke 11. 21. Lam. 2. 14. When the ſtrong man armed keeps poſſeſſion, All is peace. As in a town cloſe beſieged, and beſet round with the enemie, the commander within labours to keep them in blinde obedience, and at hard dutie by concealing from them the enemies ſtrength, their own weakneſs, and want of proviſion, and is vigilant in preventing any Intelligence with the enemie as long as poſſibly he can, till either neceſſitie force them to quit the ſervice, or they without ſhoot in arrows with letters, giving notice how they are bonght and ſold (by their Commanders for their own ends) and offers of merciemercy, and fair quarter upon ſubmiſſion, and coming in, or of putting all to the ſword without merciemercy, if they ſtill ſtand out. Then do the ſouldiers and inhabitants reſolve to riſe up againſt ſuch a Commander, they ſeize on him, and to make their own peace, throw over his head, as they 2 Sam. 20. 22.did Sheba's once in ſuch a caſe. Such is Satans policie to keep poor ſouls in obedience, by promiſing them ſecuritie, till God in his merciemercy be pleaſed to ſhoot in arrows of deliverance upon ſubmiſſion, or of deſtruction upon contempt of grace offered. Then doth the ſoul riſe up againſt Satan, reſolves to ſeek out for his own ſafetie by caſting himſelf on the merciemercy of God, and will go out though he die for it: for he ſees he is a dead man elſe if he fit ſtill. Ahab deluded ſpeaks 1 Kin. 22. 27.of nothing but Peace and victorie, Keep Micajah in priſon till I return in peace. Satan was a lying ſpirit to entice him to go on that he might fall. Micajah ſhot in an arrow of deliverance, if he would have ſubmitted, I ſaw all 1 Kin. 22. 17.Iſrael ſcattered, let them return every man to his own houſe in peace. Ahab ſtood out ſtill, and would go on. The next arrow was an arrow of deſtruction, a fatal arrow came and pierced ver. 34.his armor in the joynts of it. He was now a dead man.
The whole world is full of quiet Conſciences, becauſe full of deluded Conſciences. The Angels account when they returned was, That they walked to and fro thorow the earth, and behold all the earth ſitteth ſtill, and is at Zech. 1. 11.reſt. The moſt of men are ſetled on their lees, and have this belief in their heart, That God will neither do one thing or other, neither good or evil; what-ever men do, Zeph. 1. 12. How ordinarie is it for moſt men to flatter themſelves in their own eyes, and to ſay, I ſhall have peace ſtill, though I adde drunkenneſs to thirſt. Deut. 29. 19? No obſervation among all the Proverbs is more often verified then that of Every mans way being good in his own eyes, when the end thereof proves the way of death. Prov. 14. 12. and 16. 25.
Yea there be many that live and die in this condition, and go away without any horrour and roaring of Conſcience, whom the world calls bleſſed, ſaying they die like lambs, having no bands in death, nor trouble upon Pſal. 73. 4.Conſcience. Whenas they die rather like Salomons oxe, who goes to the ſlaughter, or the fool who goes to the ſtocks, when neither is aware. Prov. 7. 22.Or if you will have them die like lambs, like Jeremie's Lambs they die, Jer. 51. 38, 39. They are drunken with deluſions, and ſleep a perpetual ſleep before they die therefore they rejoyce, and are ſecure, but I will bring them like lambs to the ſlaughter, &c. ſaith the Lord▪ And they ſhall not awake till they are awakened in hell. It is given to him to be in ſafetie for a little while, ſaith Job, and he reſteth in it; but they ſhall be cut off as the tops of the ears of corn. Theſe Job 24. 24perſons die ſo ſecurely, not becauſe the ſting of ſin is taken out, which were their happineſs, but becauſe the ſting of Conſcience is taken out, which is their miſerie. This is therefore a dangerous quiet Conſcience. Let me rather die the moſt dreadful death of the righteous, then the moſt hopeful and eaſie death of the wicked! Happier a thouſand times to be fetcht away in an inſtant in Elias his fierie 2 Ki. 2. 11.charet, and in a whirlwinde into heaven, then to have Nabals lingring fit of the ſtone, and to 1 Sam. 25. 37, 38.lie ten daies before his death as if he had been aſleep: When theſe are interred wee may as well ſay, Stone to Stone, as Earth to Earth, and Duſt to Duſt.
There is another ill quiet Conſcience ſtill, 4. The hardened conſciencewhich is the hardened Conſcience. This treaſures up wrath againſt the day of wrath, Rom. 2. 4, 5. The hypocrites in heart heap up Job 36. 13.wrath, they cry not when God ſmiteth. Then this there is not a greater plague on Earth, or Judgement in hell; It is a ſin that hath as much miſerie, and a miſerie that hath as much ſin in it as can be imagined.
Now there is a ſix-fold hardneſs of Conſcience, A ſix-fold hardneſs.as you may obſerve ſo many ſeveral expreſſions in the Storie of Pharoah's heart-hardneſs.
1. There is a natural hardneſs, and inſenſibleneſs 1. Naturall hardneſs.in Conſcience, which is part of the ſin and puniſhment of Original ſin, which is in all alike. This is that heart of ſtone which is in all, till by Regeneration it be changed into an heart of fleſh. This made Paul ſay he Ezek. 36. 25.was alive once without the Law, Rom 7. 9. His heart had then this hardneſs on it, he ſaw no ſuch ſinfulneſs in ſin as afterward, therefore did he apprehend no danger. Thus Pharoahs heart was at firſt before ever Moſes came. It might be ſaid Pharoahs heart was hard by natural and original hardneſs.
2. There is an attracted and acquired hardneſs, 2. Attracted voluntarie hardneſs.Acquired by the crebrous and iterated acts of ſin which by degrees by the latent deceitfulneſs in it, and the ſecret curſe of God upon it withall, brings the ſoul over to a dedolencie, and unſenſibleneſs, therefore doth the Apoſtle warn ſome, Heb. 3. 13. To exhort one another daily, least the heart be hardened through the deceitfulneſs of ſin. And he doth report of others, Epheſ. 4. 17, 18, 19. who by walking in the vanitie of their minde, had the underſtanding darkened, being alienated from the life of God through the ignorance that is in them, becauſe of the blindeneſs (or hardneſs) of their heart, who being paſt feeling have given themſelves over to laſeiviouſneſs, to work all uncleanneſs with greedineſs. Where you have the ſteps by which the poor ſoul goes down to hell, and the blinde winding-ſtairs by which you are going down to the chambers of death, if you take not heed. 1. The firſt ſtep is vanitie of minde] Therein we commonly think there is little hurt, Thought is free, Phancie will be working, &c. So long as we do no evil, or ſpeak not vainly, what would you have us do? Remember that vanitie of minde is the firſt ſtep to Hell. 2. The ſecond ſtep is Darkneſs of underſtanding] which ever follows upon vanitie of minde, and this darkneſs of underſtanding leads you to the third ſtep Alienation in affection from the life of God, having the underſtanding darkened, being alienated from the life of God.] Alienated actively on their part, they loathing God, a ſinfull alienation. And alienated paſſively, and on God's part, His ſoul abhorring them; Zech. 11. 8.a Judicial alienation. 4. This alienation leadeth to more darkneſs ſtill, and Excaecation, ſtricken with blindeneſs of ignorance; One ſin begets another in infinitum, Darkneſs of Underſtanding cauſed heart-alienation from God, That again produceth ignorance; alienated from the life of God through the ignorance that is in them.] 5. This ignorance leads next ſtep to hardneſs, not naturall and ſimple, but double and judicial, becauſe of the hardneſs of their heart] 6. This hardneſs carries you on next ſtep to inſenſibleneſs, who being past feeling] 7. Inſenſibleneſs brings on Deſperateneſs, being paſt feeling they have Given themſelves over.] Here you may give them over for loſt, when they come once to this ſeventh ſtep to give themſelves, or ſell 1 King. 21. 25.themſelves, as Ahab did to work wickedneſs. Here is their love of ſin, they give themſelves over to it, when nothing is to be gotten by it. 8. This deſperateneſs leads to brutiſhneſs, and turns a man into a beaſt. They give themſelves over to laſciviouſneſs] They have 2 Pet. 2. 14 Jer. 5. 8. Rom. 13. 13. Phil. 3. 19. 2 Pet. 2. 12Eyes full of adulterie, and are like fed horſes in the morning, neighing after their neighbours wife; their life is chambering and wantonneſs, their bellie their god, their end deſtruction, like beaſts they live, like beaſts they die, which are made to be taken and deſtroied. 9. This brutiſhneſs leades to laboriouſneſs, foreign. To the working of uncleanneſs] They will labour as a horſe in a mill to commit iniquitie, They draw ſin with cords, and iniquitie with cartropes. Iſai. 5. 18.As in a gracious heart, love of God puts upon any labour for God, ſo love of ſin makes men drudges to their luſts and to the Devil. 10. This laboriouſneſs next ſtep carries them to unſatiableneſs, which is the next ſtep to Hell; They gave themſelves over to work all uncleanneſs] nothing comes amiſs to them, ſo it bee uncleanneſs, All uncleanneſs, Rom. 1. 23, 25.in ſinful though natural acts, and in more ſinful, unnatural acts of uncleanneſs. 11. And laſtly, this inſatiableneſs leads into the midſt of Hell which is delightfulneſs in ſin, and there it leaves him, to commit all uncleanneſs with greedineſs] what can be worſe in a Devil? Thus have we ſhewed you the eleven ſteps of Satans Ladder, That reacheth from the Top of ſin to the Bottome of Hell, and tels us by what degrees a man is transformed into a beaſt at firſt, and into a Devil at the laſt.
And thus do you ſee the ſecond kinde of hardneſs of Conſcience, following upon the former. Thus it is ſaid of Pharaoh, that Pharaoh hardened his own heart, Exo. 9. 15, 32. Adding to naturall hardneſs, voluntary, attracted, and augmented.
3. Then is there left nothing but Judiciall 3. Judicial hardneſs by Seducers. 2 Theſſ. 2. 10.hardneſſe, ſuch are all the foure following kindes. As that then is the Conſcience or heart further hardened by Impoſtors and Seducers. Thus it is ſaid further, that Pharaoh's heart was hardened by the Magicians, Exodus 7. 22. The Magicians turned the waters into blood by their Inchantments, and Pharaoh's heart was hardened &c. God gave them over to worke their lying wonders, and gave him over to believe their lies, and to be hardened by them. God doth ſtill the ſame in his juſt Judgement to this day, giving men over to ſtrong deluſions, to believe a lie, who had caſt off the love to the truth, whereby they ſhould have been ſaved. In this reſpect it is that God is ſaid to lay a ſtumbling-block before the Apoſtate, Ezek. 3. 20. to deceive the falſe prophet, Ezek. 14. 9. And to have put a lying ſpirit into the mouth of all Ahab's Prophets &c. 1 King. 22. 23. This is a Judiciall and fearfull hardneſs following upon the voluntary and attracted.
4. Then is there a Ministeriall hardening, 4. Miniſteriall hardning.God lets men injoy the Goſpel, and the means of Grace, but they having added to naturall hardneſs of heart voluntary, and to contempt of truth their love of errour, God ſends leanneſſe into their ſoules, under fatneſs of Ordinances, barrenneſs under fruitfull Ordinances. Go tell this People, ſaith he Pſal. 106. 15.to Iſaiah the moſt Evangelical Preacher under the old Teſtament, Iſa. 6. 9, 10. Hear ye indeed but underſtand not, and ſee but perceive not, make the heart of this People fat, and their ears heavy, and ſhut their eyes &c. Then doth the preaching of the Apoſtles themſelves prove but a ſavour of death to death, 2 Cor. 2. 16. Then doth the beſt Goſpel Preacher become but a hardening preacher; hard he found them, harder he leaves them; aſleep he found them, aſleep leaves them; deceived he found them, and he cannot undeceive them. Thus Moſes alſo hardened Pharaoh's heart, viz. accidentally and occaſionally Pharaoh grew worſe and worſe by every precept, by every reproof, by every ſign, by every plague, by every deliverance, and by every merciemercy.
5. Beſides theſe there is a moſt dreadfull 5. Divine hardning.hardening of God's part, a Divine hardening, a Poenal hardening by Divine Vengeance: This God calls the ſending of all his plagues upon the heart, Exod. 9. 14. A heart hardened by the curſe of God, is an Epitome of all plagues in the world; yea all the plagues of Exo. 10. 1. & 20. & 27.hell are in it. Thus is God ſaid often to have hardened Pharaoh's heart, which what it doth particularly implie, I ſhall not here enquire: How far God doth act in the Judiciall hardening of a ſinner to ſin, yet is not the Authour or approver of the ſin. It cannot be meant that God doth infundere malitiam, but that he doth not infundere mollitiem. Thus is God ſaid to lay ſtumbling-blocks before men, Eze. 3. 20.as was ſaid before, to blinde their eyes, to harden their heart, that they ſhould not be converted &c. Joh. 12. 40. To ſend ſtrong deluſions upon men, 2 Theſſ. 2. 10. To give men over to vile affections, and to a reprobate minde, Rom. 1. 28.
All theſe five forementioned Conſciences may be quiet and ſtill Conſciences, but are wretched and unhappy in their quietneſs.
Laſtly, none will make queſtion but there 6. Satannicall hardning.is another who had a prime hand in hardening Pharaoh's heart, viz. Satan, though it be never ſaid expreſly that Satan hardened Pharaoh's heart. But certain it is, that Satan hath his firſt or ſecond hand in every ſinfull act, and had a hand in the firſt hardening to the laſt. He brought in the firſt naturall hardneſs, he brings on from that to voluntary hardneſs, he ſubornes Deceivers to harden further; he ſteals away the Word, when the Goſpel preached Mat. 13. 19.ſhould ſoften. And when God hath tried all means, and finds men deſperately wicked, having pleaſure in unrighteouſneſs, he gives over ſtriving any longer; then comes Satan with full Commiſſion of power, and efficacie of lies and errors, to perſwade and prevail alſo, 1 Kin. 22. 22.
The like expreſſions the Scripture alſo uſeth as touching the ſpirituall blindneſs of minde:
1. We are ſaid to be born blinde, blinde we are naturally in ſpirituall things.
2. Then to cloſe our eyes wilfully, Matth. 13. 15.
3. To have our eyes cloſed Miniſterially, Iſa. 6. 9.
4. To be led blindfold by Seducers, The Mat. 15. 14blinde leading the blinde; thoſe blinde whoſe eyes God hath put out, leading ſuch blinde whoſe eyes themſelves have put out.
5. Then doth God cloſe mens eyes Judicially, Joh. 12. 40. Rom. 11. 8.
And laſtly, Satan is ſaid to cloſe the eyes of them to whom the Goſpel is hid, 2 Cor. 4. 3, 4.
Now to end this Diſcourſe, the world is full of Conſciences that are bardened, either by naturall, or voluntary, or Judiciall hardneſs; Judicially, I ſay, either by godly Miniſters accidentally, or by wicked Seducers purpoſely, or by Satans inſtigation, or by Divine indignation, But howſoever it comes, all theſe are quiet Conſciences, and the more hard the more quiet, the leſs trouble and noiſe is in the Conſcience, the leſs life and ſoundneſs ordinarily. This Conſcience is quiet till the worſe again.
We all complain the world is hard, and that times were never more hard, and leſs quiet, and never more full of troubles. Thus all complain. But God complaineth, men and Conſciences were never ſo hard, though never more quiet and leſs troubled for ſin under Gods wrath, fearfull judgements, mighty ſigns, wonders, temptations, deliverances, confuſions, and the hewing of his Prophets, and Deut. 29. 3, 4. Hoſ. 6. 5.his own ſlaying us by the word of his mouth, and melting us under Mercies, Ordinances, and offers of his Grace, and intreaties of his Miniſters, yet do we as our ſtiff-necked and uncircumciſed-hearted Acts 7. 51.Fathers, alway reſiſt his Grace and Spirit, till there is almoſt no remedie. Therefore 2 Chro. 36. 16.no wonder for all this his anger is not turned away, but his hand is ſtretched out ſtill, Iſa. 9. ult.
Yet there is a quiet Conſcience that is a good When quiet Conſcience good. Haec eſt bona & tranquilla Conſcientia eorum qui carnem ſpi…ui ſubdiderunt, qui cum his qui oderunt pacem ſunt Pacifici. Bern. Par. Serm.Conſcience, when it is purified as well as pacified, as was ſaid before, when it hath done all his four Offices, and ſpeaketh peace, that is a happy peace, and when it hath thoſe ten properties of good Conſcience before ſpoke of; viz of faith, of puritie, of ſinceritie, of inoffenſiveneſs, and of charitie, and when it is a well ſighted, well ſpoken, and an honeſt dealing Conſcience, when it is rightly tender and rightly hardy, and after all theſe ſpeaketh peace. This is the onelyonly right peace of Conſcience, the peace that paſſeth underſtanding.
5 Ʋſe. The fift uſe is to diſcover another ordinarie miſtake in men, who are apt to judge a troubled Conſcience a good Conſcience, and for no other reaſon, but becauſe troubled. Theſe are the third ſort of men who are miſtaken in judging of Conſcience; theſe are as much out as the former, they judged Conſcience good, becauſe quiet; theſe on the other ſide ſay, I have a good Conſcience, becauſe I have had troubles in Conſcience, therefore I hope the worſt is paſt, bitterneſs of death and hell is over. But ſo had Cain, and Ahab, and Judas, and Simon Magus. There is Conſcientia mala turbata, as well as mala pacata. Thou maiſt have had great horrour, and a dreadful ſound in thy ears, yet onelyonly felt Job 15. 21.the beginning of ſorrows, Eccleſ. 9. 3. The wiſe man ſaith, that there are they whoſe heart is full of rage and madneſs while they live, yet after that they go to the dead and damned, out of one hell they go into another, and out of one Ex inferno ad inferuum Eze. 15. 7.fire into another. Then is Death and Hell caſt into the Lake of fire.
Now there is a troubled Conſcience which is not the better for it. And there is a Conſcience troubled again, then which there is no better.
The ill troubled Conſcience is known by 3 Marks of an ill troubled conſcience.theſe three marks: When thoſe troubles have an ill originall or riſe, whence they take their beginning. 2. When there is an ill carriage and frame of ſpirit under them. 3. When an ill courſe is taken to remove them. Then from firſt to laſt theſe troubles are evil troubles.
1. Troubles are then evil, when the root is 1. When proceed from an evil root and cauſe.evil whence they ſpring. Ahab is much troubled, till he is ſick again, not becauſe his covetous luſt is unmortified, but becauſ unſatiſfied. Amnon is ſick becauſe his brutiſh luſt is nor ſatisfied. Herod was troubled in his minde, Mat. 2. 3. when he heard Chriſt was born. But no good trouble this, it had no good ſpring, but came from hence, that he feared he ſhould be diſturbed in his Dominion, and his uſurped power ſhould be aboliſhed. So Prov. 4. 16. There be they that cannot ſleep if they have done no miſchief all day. Theſe troubles are not from ſin, but for it, that they may effect it. Hell is full of ſuch troubled ſpirits. This is indeed the Devils trouble, The unclean ſpirit going thorow places, where there is no good to be done (for his purpoſe) ſeeketh reſt, but findeth none. This is cum diabolo conſcire, or conſentire, and may be called the Devils Conſcience.
2. When if it be at all for ſin, it is not ſo much for the intrinſecal evil and ſinfulneſs that is in ſin, as in regard of the eventuall and conſequential evils that attend ſin, and the puniſhment that follows. Thus Ahab after his ſin is troubled, walks heavily, puts on ſackcloth, and is humbled, and faſts, and lies in ſackcloth, 1 King. 21. 27. But all this ado is not for grief of the ſin committed, but for fear of the puniſhment threatened. So did Cain crie out becauſe of his puniſhment, Judas becauſe he muſt be damned, Magus deſires praiers that none of thoſe evils told him of by Peter ſhould come upon him, and Act. 8. 24.there was all his trouble. This is to be troubled for Hell, not for ſin. Hell it ſelf is full of ſuch troubled Conſciences, where there is continuall weeping, wailing, and gnaſhing of teetb for their pains, but not the leaſt Repentance for their ſins.
2. When the Carriage under the troubles 2. When attended with an ill carriage under it.is evil, then it is an evil trouble, as 1. when the man doth rage, and ſwell, and ſtorm under the ſtroke of God, but his uncircumciſed heart is never a whit broken, to accept of the puniſhment of his iniquitie. Cain was troubled enough at his ſentence pronounced by God, he was not troubled aright; it was not at all for his ſin, nor did he at all humble himſelf under the juſt ſentence of God, but rageth and ſtormeth at his puniſhment, My puniſhment is greater then I can bear. So thoſe Iſai. 8. 21, 22. who fret themſelves, curſe God, and King, and all that comes in their way; And they look upward and downwand upon the earth, and behold trouble and darkneſs, and they are driven to darkneſs.
2. When you ſee a man go on in ſin under his Troubles, theſe are ill troubles. Eelix ſometime trembled while Paul was at work upon his Conſcience, but all this trembling did no good upon his Conſcience. Paul left Felix as he found him, an incorrigible ſinner, ſinning againſt checks of his own Conſcience. And Felix left Paul as he found him; He could not be moved ere the more to do Act. 24. 27. 1 King. 12. 33. 2 Chron. 28. 22.him Juſtice; Felix left Paul bound. Jeroboam was as ill, and that wicked Ahaz much worſe after judgements upon them. Simon Magis waxed worſe and worſe after that warning given him by Peter. Hell is likewiſe full of ſuch troubled Conſciences, there is continuall ſorrowing, but yet continuall ſinning. Rev. 16. 11. & 9. 20, 21.They gnaw their tongues, becauſe of their pains; yet blaſpheme God with their tongues, and repent not to give him glorie, as they Revel. 16. 11. It is not the thorn in the hand throbbing and burning which makes the hand well, but the pulling of it out.
3. Thoſe are ill troubles whoſe cure is 3. When an ill cure ſought.evil, or when an evil courſe is taken for their removal, as, 1. When men go to outward means to remove an inward grief, and go not to God; Cain goes and travels firſt, leaves his Countrey, to ſee if he can leave his ſting of Conſcience; he afterwards ſettles himſelf to emploiment in building, but Cain carries his hell with him. Saul while his ill fit is on him ſends for David, and ſeekes to ſtill his diſtempered ſpirit by his muſick, An ill Diverſion doth but Prorogue, not end the diſeaſe. It is like the caſting of water upon the outſide of the houſe, when it is all of a flame within; or like the going to the fire in a melancholy Quartan Ague, to get outward heat, when the cold is inward, and the man ſhaketh before the fire, his Aguiſh fit is thereby increaſed, and made more violent.
2. When men again reſt in the Outward uſe and obſervation of Religious means, without any inward change of heart, and a thorow-Reformation of life. Ahab humbles himſelf, faſts, mourns, puts on ſackcloth, goes ſoftly. All good, but all this not enough; Good to do theſe, not to reſt in theſe: Ahab was Ahab ſtill, no inward change at all in him. Judas is full of inward horrour, he makes an outward confeſſion of his particular ſin, makes plenarie Reſtitution of what he had ſinfully gotten, but there he reſts, he goes not penitentially to God; he goes not fiducially to Jeſus Chriſt, whom he had ſold, or given up all his former intereſt in: but all this he doth to ſtop the mouth of Conſcience, and to dead that hideous noiſe that was within. Thus do we ſee others taking up duties often, and here they reſt: They faſt, pray, read, hear more then formerly; all to gratifie Conſcience, and keep it from grumbling and clamor. Somewhat they do, all they do not, that they ſhould do. All this to a ſin-troubled Conſcience is no more to the cure of it, then a draught of cold water inwardly, or pouring cold water outwardly on a bodie burning in a feaver; It may allay at preſent, but removes no part, or cauſe of his diſeaſe.
Theſe torment, and task themſelves, turning themſelves up and down, as Solomons ſluggard on his bed, or the door turning on his hinges; there is no departure from Pro. 26. 14.the bed, or from the door-Poſt. So is here much turning, no returning: therefore Jeremy calls all this but gadding, a wilde and diſorderly gadding, not a regular going, or penitent returning, Jer. 2. 36. Why gaddeſt thou about ſo much to change thy way?
Thirdly, which is much worſe then the former, when men have recourſe to Diabolical and ſinful means, as Saul goes to the witch, 1 Sam. 28. 7, 8. 2 King. 1. 2Abaziah ſendeth to Baalzebub to enquire, ſendeth not to enquire of God. Belſhazzar in his perplexitie ſends for the Magicians to give him comfort. Dan. 5. 7. To ſuch as take theſe courſes the Prophet ſpeakes. Iſai. 47. 12, 13. Stand now with thy inchantments, and with the multitude of thy ſorceries, if ſo bee thou ſhalt be able to profit thy ſelf. Thou art wearied in the multitude of thy counſels. Let now the Aſtrologers, the ſtar-gazers, and monthly Prognoſticators ſtand up and ſave thee from thoſe things that ſhal come upon thee. Theſe all die in their ſin, and periſh as Ahaziah did, becauſe they go 2 Ki. 1. 6.to Baalzebub, not to God, and never come away with more comfort then Judas had at the High Prieſts hands, when hee muſt go tell them what he wanted, and what he felt. He might go and die of deſpair for all they could ſay or do to him. The ſtroke is from Gods hand, the cure muſt bee from the ſame hand. Theſe ſhould ſay Hoſ. 6. 1. Come let us return to the Lord, for he hath ſmitten, and he will heal us; he hath broken, and he ſhal binde us up.
Laſtly, which is worſt of all, when men deſpairingly give over all hopes, and all uſe of means, ſaying, There is now no hope. This latter Jer. 2. 25. & 18. 12.evil in putting away Gods merciemercy, is worſe then all the former, in abuſing and defiling Gods merciemercy; As Tamar ſaid to Amnon; this latter evil in putting me away is worſe then the former. This was Cains caſe, I am 2 Sam. 13. 16. Illa deſperatio quae in hac vita tollit omnem ſpem, quae ex Dei gratia poteſt oriri, non tantum eſt aerumnoſè, & moleſtè mala, ſed & vitioſè. Ames.ſentenced, I muſt be damned; I am accurſed, I muſt bear it; God hath no merciemercy for me, and none will I ask him. Out he goes from the Preſence of God, full of black deſpair, his countenance is caſt down, and he that was of late too ſtout to ſpeak to his brother Abel, is now as ſtout and ſullen, he will not once open his mouth to ſpeak to God for a pardon. So likewiſe Judas confeſſed, repented, reſtored, but deſpairing of merciemercy never once went to ſpeak with Chriſt to finde merciemercy. So alſo Magus whom Peter bade Repent and pray, then perhaps his ſin might have been forgiven him. Hee never made one Praier, or ſo much as once ſet upon the work of Repentance. This is trouble of Conſcience that Hell is full of. This the moſt deſperate trouble in the world, when one ſhall caſt himſelf away wilfully, and ſay, This evil is of the Lord, 2 King. 6▪ 33. why ſhould I wait, or pray, or repent, or believe, or read, or hear, &c? This is to forſake our own merciemercy. A childe of God may ſometimes bee Jonah 2. 8.overwhelmed with troubles, but he is ſtill driven to God thereby, not from God: He ſaith, I am diſtreſſed on every ſide, yet I am 2 Cor. 4. 8.not in deſpair: To deſpair I have cauſe in reſpect of my own deſert; To deſpair I can never have cauſe in reſpect of Gods merciemercy, and Chriſts Redemption. In diſtreſs I am, in Hell I am not, therefore I may yet ſeek and obtain merciemercy. In the bellie of hell I may be, yet I will look up to Gods Temple, and MercieMercy-ſeat, as Jonah ſaid; what though I cannot believe? Jonah 2. 2.yet I will not deſpair; though I cannot pray, yet I will look up. Though I cannot get out of the bellie of hell, yet God can bring me out, and can make the Whale land me, and make all tempeſts and dangers to be means to preſerve me. Though I have ſinned againſt the Grace, the Goſpel, the Promiſe, and the Spirit, yea againſt Chriſt Jeſus, yet have I not ſinned nor can I above and beyond the help and ſaving benefit of Grace, and Goſpel, and Promiſes, and of Chriſt and his Spirit.
Now there is alſo a troubled Conſcience, then which there can be none better, it is the Sacrifice of Sacrifices which God will not Pſal. 51. 17 Iſai. 57. 17. & 66. 2.deſpiſe; it is the Temple of Temples, in which God hath promiſed his reſidence; it is the Holy of Holies, in which the MercieMercy-ſeat of God is placed.
And this trouble of Conſcience is then Six notes of a good troubled Conſciencegood when you ſee theſe ſix notes there:
1. When this trouble is rather for ſin, then miſerie; when the ſoul crieth out Lam. 5. 16. Wo to me, for I have ſinned; Thus was repenting Ephraims caſe deſcribed, He ſmote Jer. 31. 19.his hand on his thigh, becauſe the ſin of his youth lay heavie upon him, which was more then if he had cried out ten times more, becauſe the hand of God had lain heavie upon him.
2. When in this condition the poor troubled ſoul doth confeſs, bewail, and lament his ſin. Pſal. 51. 3. My ſin is ever before me, I will acknowledge my ſin, &c. What ſhal I ſay, Oh thou Job 40. 3, 4.preſerver of men: for I have finned? Job 7. 20.
3. When upon ſuch confeſſion and bewailing of ſin, he forſakes it. Prov. 28. 13. The Promiſe of MercieMercy is to ſuch. Such a troubled ſoul ſaith, Behold I am vile, what ſhall I anſwer thee? I will lay my hand upon my mouth. Once have I ſpoken, but I will not anſwer; yea twice, but I will proceed no further.
4. When not onelyonly ſin is forſaken in reſpect of the outward act, but the heart is changed and mortified to the love of ſin: when God hath hidden all pride from man, Job 33. 17. by means of all his trouble; this is a good trouble, when the ſin-troubled ſoul ſaith, I finde now more bitter then death the woman whoſe heart is ſnares and nets, and her hands as bands, whoſo pleaſeth God ſhal be delivered from ber. Eccleſ. 7. 26.
5. When the heart is not onelyonly changed from the love of ſin, but is carried out to ſeek after Chriſt for reſt, and Righteouſneſs; when Mat. 11. 29. Zech. 13. 1. Joh. 3. 14, 15.we go to this Phyſitian to get reſt to the ſoul, and go to this Fountain to waſh away ſin and uncleanneſs. Thoſe are happie ſtings of the ſerpent, that cauſe us to look up to the brazen ſerpent. And that Purſuer doth us no hurt which doth drive us the faſter to the Citie of Refuge.
6. Laſtly, when after all this, the Conſcience is made more careful, and more tender ever after. Job 34. 31, 32. Now I have ſmarted for it, I will no more offend, ſaith 2 Cor. 7. 11. Optimum eſt tunc ſentiri vermem cum poſſit etiam ſuffocari, hic mordeat ut moriatur, & paulatim deſmat mordere. Bern. Par. Serm.the right troubled ſpirit; That which I ſee not, teach thou me, if I have done iniquitie, I will do no more. It is an excellent hopefull ſigne (ſaith Bernard) to feel this Worm of Conſcience gnawing and biting; while it is here biting, it may be kill'd, and when it is biting it is dying. Mordear, ne moriar. Let me rather be bitten, that this worm may after die, then be unbitten that I ſhould ever die. What was Julius Ceſars Motto is every Chriſtians in this caſe. Semel, quam ſemper. To die at once rather then to languiſh ever.
The next miſtake is of them who think 6. Miſtake.they have a good Conſcience, but it is an Erroneous Conſcience. They pretend to Conſcience in ſome thing, yea more then others, but it is a miſ-informed Conſcience. The Phariſees made a matter of Conſcience of it to take off hearers and followers from Matt. 23.Chriſt, to make Proſelytes to themſelves. Paul once thought he could not do God better ſervice, then in perſecuting the Apoſtles, Act. 26. 9.and Preachers of thoſe times, and to diſperſe the flocks. How far was Saul gone with this diſeaſe, when he would make the old Covenant an old Almanack which was made with the Gibeonites? He would needs be wiſer then all his Predeceſſours, and more Conſcientious, and an impulſion of ſpirit with a pang of Conſcience ſuch it was ſet him on, He did it in his zeal, it is ſaid, to the houſe of 2 Sam. 21. 2Iſrael. But was it therefore good, becauſe he had ſuch a perſuaſion? did not his Realm firſt, and his houſe at laſt ſmart for ſuch an errour, in breaking that Covenant which was at firſt ſubdolouſly obtained, and inconſiderately made? yet fieri non debuit, factum valuit.
Much was ſpoken at firſt of the evil haunts Chap. 2.of this Conſcience, we may therefore ſay the leſs here, we ſhall onelyonly adde ſome of his common Marks whereby it may be diſcovered; it is impoſſible to enumerate all his Wiles, and Exorbitancies: Some and his chief among them wee ſhall name:
1. His grand and greateſt miſtake is to leave the Word which is the ſtanding Rule to a rectified and judicious Conſcience, and to prefer a Tradition, or ſome humane invention before an expreſs Precept. Thus did the Phariſees, Matt. 15. 13.
2. Erroneous Conſcience leaveth the waters of Siloah, the holy Scriptures, that ran ſoftly, and uniformly, and conſtantly, and takes extraordinarie Providence for a Rule in ſtead of Precepts: whereas Gods Providences Deut. 13. 3. Dan. 11. 35both proſpering and adverſe are oft more Probatorie then Directorie. To tempt and trie rather then to warrant, or diſcourage proceedings. But erroneous Conſcience imputes his ſucceſs to his cauſe, and his cauſe proſpering he entitles God's cauſe. This was Rabſhakehs Divinitie, Am I come hither Iſai. 36. 10.without God? God hath ſaid, Go up againſt Jeruſalem. This was the Divinitie of the Caldeans, Hab. 1. 11. Then ſhall his minde change (with his ſucceſs) and he ſhall paſs over, and offend, imputing this his power to his God. Theſe are apt to ſay Jer. 50. 7. We offend not, becauſe they have ſinned, and we have prevailed. But if Gods Permiſſive Providence, and our prevailing ſucceſs make any thing lawfull, what is then ſinfull, that is in our power? Then were not God's written will, but our will and power (Providence concurring) the Rule and Meaſure of lawfull and unlawfull. But Providences are various and uncertain, Our Rule muſt be conſtant and certain. Providence can never be made a Rule; for firſt, no Concluſion thence can be certain and infallible, ſaith the wiſe man Eccleſ. 9. 1, 2. All things come alike to all, &c. ſo that none can know love or hatred by all that is before him. Secondly, The ſucceſs which God doth often in his Providence lay out for men is ſhort of mans Expectation, and the moſt induſtrious endeavours, Eccleſ. 9. 11. The race is not to the ſwift, &c. Thirdly, Gods wiſe and ſecret Providence doth oft diſappoint and fruſtrate the expectation of the wiſeſt and the beſt of men, Eccleſ. 7. 15. There is a juſt man that periſheth in his righteouſneſs, and a wicked man who prolongeth his life in his wickedneſs. The like he ſaith again Eccleſ. 8. 14. Fourthly, Providences are various, and full of alternations; that it were a brutiſh kinde of Logick to conclude any thing poſitively thence concerning the minde of God, or the ſtate of man. Then when Paul and all his companie eſcape their ſhipwrack, they muſt be all Saints; when the Viper is on his hand he muſt be a murderer now, and when the Viper is in the fire, he muſt be a God again. All the conſequences alike valid. Fit Divinitie this for Barbarians, not for Chriſtians. But Solomon would have us ceaſe from ſuch kind of daring reaſonings, when he concludes Eccleſ. 8. ult. I beheld all the work of God, that a man cannot finde out the work that is done under the ſun, becauſe though a man labour to ſeek it out, yea further, though a wiſe man think to know it, yet ſhall he not be able to finde it out.
3. It prefers a ſuppoſed fictitious Revelation before written and clear Revelations, as did the deceived prophet 1 King. 13. Now all Divine Revelations coming from the Spirit of Truth, ever are conſonant to the word of truth, which is the Rule to trie all Revelations by. 2 Pet. 1. 19.
4. It prefers a ſtrong impulſion from his own thoughts before Gods own thoughts, Jer. 7. 31. God ſaid what they did never came into his minde to approve it, yet would they do it, becauſe it was their Conſcience, and it came into their minde. But the ſtrongeſt impulſion of our ſpirits, though gracious Spirits, can be no Rule. David had a very ſtrong impreſſion once to build God a houſe, he conſults with Nathan a Prophet, he hath the 2 Sam. 7. 2, 3.ſame apprehenſion of the work, Go on, for God is with thee, yet was it not therefore good in Gods eyes, becauſe good in both theirs. David had another vehement and impetuous Motion to be avenged on Nabal for his inhumanitie, 1 Sam. 25. 22.and uncivilities towards his ſervants, ſent in his name, he backs that motion with an Oath; yet upon Abigails ſubmiſſion he changeth his minde, bleſſing both ver. 33.God and her, and the counſell given to ſtay him from proceeding ſo fiercely according to the wilde light of an erring Conſcience. God did appoint his people under the Law Numb. 15. 39.to wear fringes on their garments, that they might remember Gods written Commandments, and not ſeek after their own heart, after which they were apt to go a whoring. He that truſteth in his own heart is a fool, the wiſe man Pro. 28. 26ſaith. And Job gives a ſerious Item in this caſe. Let not him that is deceived truſt in vanitie: for vanitie ſhall be his recompenſe. Job 15. 31.
5. Erroneous Conſcience interprets difficulties and diſcouragements as a diſcharge from dutie. The time is not come, ſay they, to build the Houſe of God, nor is it any more our dutie; becauſe the Kings of Perſia forbad, and the adverſaries hindered it. Hag. 1. 2. But this is the ſluggards Conſcience when he ſeeth a lion in the way, Prov. 26. 13.
6. It conceives a fair intention, or a good end may legitimate an unwarrantable action. Now though true it is, That the goodneſs of the end propounded hath a great influence upon an action to make it theologically good; yet can no good end alter the nature of an action that is materially bad to mend it. To do the greateſt good to an evil end (as to pray to be ſeen of men) and to do the leaſt evil to attain the beſt end (as to lie for God) are Job 13. 7.alike abomination. Our Rule from the Scripture is not to do the leaſt evil to gain the greateſt beneficiall good, or to avoid the greateſt penall evil, Rom. 3. 8.
7. Laſtly, this fool ſo rageth, and is ſo confident, that he dare appeal to God, to patronize his exorbitancies, Jo. 16. 3. They think they did God greateſt ſervice when they did the Church the greateſt diſ-ſervice in killing the Apoſtles. So did Pauls erring Conſcience once ſtimulate him, Out of zeal perſecuting the Church, Phil. 3. 6. Jehu could not look upon it as any other then true zeal to God, when he ſaw himſelf ſo violent in rooting out Ahabs houſe, and Baals prieſts, Come ſee my zeal for the Lord, ſaith he. And were there not fourty zealouſly enraged againſt Paul, who had made a religious vow, not to eat again unleſs they had killed Paul? Act. 23. 12.Quantum Religio poterit ſuadere malorum! what ſo evil that erroneous Conſcience will not call good? It puts bitter for ſweet, and darkneſs for light familiarly.
7. The next miſtake is of them who miſtake a ſcrupulous Conſcience for a good Conſcience, whenas all their ſcruples are about minute, and triviall matters, about indifferent or impertinent things, overlooking things of greater conſequence; they ſtand upon Tythe Mint, Anniſe, and Cummin, and neglect the weightie matters of the Law, MercieMercy, Juſtice, Faith; Strain at a gnat, ſwallow a camel, ſtick at joyning with a Chriſtian Congregation in the commanded duties of publike worſhip and Communion, but never ſtick at joining with ſcorners in ſinful communion, or in conforming to the faſhions of the world. Surely we may ſay as Paul to his Epheſians, But ye have not ſo learned Chriſt, Epheſ. 4. 20, 21.if ye have heard him, and have been taught by him, &c. Theſe make ado about waſhing pots, and cups, and outſides, when the heart is brim full of pride, hypocriſie, malice, cenſoriouſneſs, rapine, and all iniquitie; ſcruple rubbing ears of corn when hungrie, but not ſwallowing a poor widows houſe. The high Prieſts were troubled in Conſcience, and rent their clothes, when Chriſt ſaid he was the Son of God; but when themſelves blaſphemed Chriſt, and reſiſted the holy Ghoſt, there was then no rending hearts, nor renting garments. When Judas brought back the money and threw it down, they would not once touch it, and into their Corban it muſt not come, it was the Price of blood now; but when they drove the bargain with Judas, and told him out that very money, then it was not the price of blood, out of Corban it might lawfully come, but into Corban again it muſt not go. Oh painted ſepulchres, and whited walls!
8. Such again on the other ſide who think that ſcruples, and ſtrictneſs, and tenderneſs are the onelyonly arguments of an ill Conſcience, and that Libertie and bold adventurouſneſs are the beſt arguments of a good Conſcience; And ſo all the world is of a ſudden become very Conſcientious, and our Reformation brought unto perfection; All men crying, Conſcience, Conſcience, Libertie, Libertie. But ſhall we go down and ſee, whether they have done altogether according to this crie? Gen. 18. 21. Is this the onelyonly good Conſcience that the world hath left? Muſt wee needs leave Jordan, and go waſh in Abano and Pharpar, that we may be clean? Muſt we beat down one altar, and ſet up many altars, going the clean contrarie way to Hezekiahs Reformation, to make ſure that our Reformation ſhall not be Legall, muſt we ſay, that uniformitie is the onelyonly ſlaverie? That one heart, one waie, one faith, one Baptiſme, and one Table of the Lord is too little under the Goſpel. That Jeruſalem is not the place; it is too much to meet all in one place; Dan and Bethel may do as well; private places are as good as publike? The meaneſt of the people as fit as the moſt learned? Well we ſee the one part the worſe part of that prophecie, fulfilled Micah 4. 5. for all people will walk every one in the Name of his God; when ſhall we ſee the other and better part fulfilled which followes, And we will walk in the Name of the Lord our God for ever? Shall this ſerpent Libertie eat up all our other Rods? Muſt all the legitimate ſons of Gideon be ſlain, that way may be Judg. 8. 31. & 9. 18.made for the ſon of an harlot, or Concubine, a baſtard ſon to reign alone? Muſt Faith, and Charitie, and Puritie, and Sinceritie, and Patience, and Honeſtie, and Inoffenſiveneſs of Conſcience All go, and ſhall we content our ſelves onelyonly with Libertie? We have fought a good fight, and made a good warfare, while we have put away Faith and old good Conſcience, and have left Hymeneus and Alexander free leave to ſpread their blaſphemies, if they pleaſe, no fear of being ejected the Church, and delivered up to Satan: It is well for them that Paul and Timothie are dead, and gone.
In Jeremie's time when Nebuchadnezzar lay before Jeruſalem with his Armie, they would make a ſelf-denying Covenant, to provide Jer. 34.for the Libertie of the poor ſervants, they made it ſolemnly, They cut the calf in main, and went through the parts of it, they made it, they kept it, God diverted the danger, they had their end, All was ſafe and quiet. They would then be at Libertie from their late Covenant (All Covenants binde but pro tempore with ſome, and ſerve to binde God to us, not us to God again) God brings back the enemie, returns their fear afreſh. And then ſerveth them in their kinde, Libertie they would have, from Conſcience, from Covenants, from bonds of dutie. They ſhall have Libertie enough. Behold, ſaith the Lord, I proclaim libertie to you, a libertie to the ſword, to Jer. 34. 17.the famine, and to the peſtilence. So may not the Lord ſay in his anger to ſuch as are all for Libertie, I proclaim Libertie to you, to ſins, to errors, to ſtrong deluſions, and ſwift deſtruction? Go and ſerve ye every one his own idols, Ezek. 20. 39. walk ye after your own hearts luſt; were not this libertie our greateſt ſervitude? were it not much more ſigne of Grace and Favour, if God ſhould rather ſay as it is in the ſame Chapter, That which cometh into your minde ſhall not be at all, I Ezek. 20. v. 32 & 37.will ere I have done with you cauſe you to paſs under the rod, and bring you under the bond of the Covenant. Yet there is a good Libertie of Conſcience that we ſhould contend and labour Right Libertie of Conſcience.for: And that is,
1. To free our ſelves from humane additions to Divine Inſtitutions, to free Conſcience from humane impoſitions, inventions, and obſervations in matters of Religion, Gal. 5. 1.
2. To have the Conſcience ſet free from all guilt of ſin before God by the bloud of Chriſt, Heb. 9. 12, 13, 14. and 10. 1, 2. 18, 19, 20. This is the Higheſt Libertie of the Goſpel.
3. Libertie from ſin, not to ſin. Where the Rom. 8. 2. 2 Cor. 3. 17.Spirit of God is there is libertie indeed, but from ſin the Apoſtle means, not to ſin; a libertie from the yoke of Satan, not Chriſt's. To be free from ſin, and ſervants ſtil to righteouſneſs, Rom 6. 18. but not to be ſervants of ſin, and free from righteouſneſs, ver. 20.
4. Libertie from perplexing ſcruples, which are then removed when the heart is eſtabliſhed Heb. 13. 9.by grace, and the Conſcience ſettled by the Word of God.
5. Libertie from former fears, horror, and troubles of Conſcience. Heb. 2. 15. Chriſt Jeſus came to deliver and ſet free them, who through fear of death were all their life time ſubject to bondage. And if the Son make us thus free, then are we free indeed. Joh. 8. 36.
But this libertie to be free from the yoke of dutie, and from the fear, and grief and ſenſe of ſin is the libertie of Hell, which the devils contend, and ſuffer for, not the libertie of Heaven, which the Angels enjoy in the moſt perfect meaſure. Their Libertie is a Libertie from ſin, and fear, and wrath, and bell, not a Libertie from Grace, and Dutie, and They could as Tertullian ſaith, Salvâ fide peccare, & Salvâ caſtitate matrimonia violare, and he tels them how they ſhall ſpeed, Salva venia in Gehennam detrudentur dum ſalvo metu peccant.Law, and Obedience, and Subjection; but a holy, obedient, and dutifull Libertie.
This was the abominable broth of the Gnoſticks boiling, mentioned before, who thought no man could come to be a perfect Chriſtian till he had worn out his Conſcience. To them all filthy works of darkneſs were lawful. This St Paul and St Peter both do caution us againſt, and tell us how we ſhould underſtand and uſe our Libertie. Gal. 5. 13. Brethren ye have been called unto Libertie, onelyonly uſe not Libertie for an occaſion to the fleſh, but by Love ſerve one another. As free, ſaith the other 1 Pet. 2. 16. and not uſing your Libertie for a cloak of maliciouſneſs, but as the ſervant: of God. Both tell us we muſt take heed wee eat not too much of this honey, leaſt we ſurfet. Both tell us this Libertie ſets us not free from the Condition and Dutie of ſervants unto God, or unto righteouſneſs. While we were free from Righteouſneſs, Paul tels us, we were ſervants of ſin, Rom. 6. 20. But when we are truly free we yet continue ſervants to another maſter, being made free from ſin, ye became the ſervants of Righteouſneſs, ver. 18. See Rom. 6. 16, 17, 18, 19, 20.There are two maſters that divide the world Sin and Righteouſneſs, No ſervant can ſerve them both, none ſo much a freeman as to bee free from them both; The more thou art freed from ſin, the faſter thou art bound unto righteouſneſs, and if free from righteouſneſs, then the ſervant of ſin.