be filthy still in the sight of God There is such a Generation a Multitude of them that is pure in their own Eyes and yet are not washed from their filthiness Moral evil persons that are most satisfied with their own estate or such as have further a form of Godliness but their lusts not mortified by the power of it secret pride and earthliness of Mind and vain glory and carnal wisdom still pleasingly entertained within these are foul Pollutions filthy and hateful in the sight of God so that where it is thus that the heart is peaceably possest with such guests there the blood and Spirit of Christ are not yet come neither can there be this answer of a Good Conscience unto God This answer of a Good Conscience unto God as likewise its questioning to enable it self for that answer is touching two great points that are of chief concern to their Soul its Iustification and Sanctification for Baptism is the Seal of both and purges the Conscience in both respects that water as the figure both of the blood and water the justifying blood of Christ and the pure water of the sanctifying Spirit of Christ takes away the condemning guiltiness of sin by the one and the polluting filthiness by the other Now the Conscience of a real Believer enquiring within upon right discovery will make this answer unto God Lord I have found that there is no standing before thee for the Soul in it self is overwhelmed with a World of guiltiness but I find a blood sprinkled upon it that hath I am sure vertue enough to purge it all away and to present it pure unto thee and I know that wheresoever thou findest that blood sprinkled thine anger is quench'd and appealed presently upon the sight of it That hand cannot smite where that blood is before thine eye And this the Lord does agree to and authorises the Conscience upon this account to return back an answer of safety and peace to the Soul So for the other Lord I find a living Work of holiness on this Soul though there is yet corruption there yet it is as a continual grief and vexation it s an implacable hatred there is no peace betwixt them but continual enmity and hostility and if I cannot say much of the high degrees of Grace and faith in Christ and love to him and heavenliness of Mind yet I may say there is a beginning of those at least this I most confidently affirm that there are real and earnest desires of the Soul in these things It would know and conform to thy will and be delivered from it self and its own will and though it were to the highest displeasure of all the World it would gladly walk in all well pleasing unto thee And he that sees the truth of these things knowing it to be thus owns it as his own work and engages himself to advance it on and bring it to perfection This is a taste of that intercourse the purified Conscience hath with God as the saving fruit of Baptism And all this it doth not of it self but by vertue of the resurrection of Jesus Christ which refers both to the utmost effect Salvation and the nearer effect as a means and pledge of that the purging of the Conscience By this his Death and the effusion of his Blood in his sufferings are not excluded but are included in it His Resurrection being the evidence of all that work of Expiation both compleated and accepted full Payment made by our Surety and so he set free and his Freedom the Cause and the Assurance of ours Therefore the Apostle St. Paul expresses it so That he died for our sins and rose for our righteousness and our Apostle shews us the worth of our living hope in this same resurrection Chap. 1. v. 3. Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the Resurrection of Iesus Christ from the dead Now that Baptism doth apply and seal to the Believer his Interest in the death and resurrection of Christ the Apostle St. Paul teaches to the full Rom. 8. 3. The dipping into the waters our dying with him and the return thence our rising with him The last thing is the resemblance of Baptism in these things with the saving of Noah in the Flood and it holds in that we spoke last of for he seemed to have rather entred into a Grave as dead than into a safeguard of Life in going into the Ark yet there being buried he rose again as it were in his coming forth to begin a new World The Waters of the Flood drown'd the Ungodly as a heap of filthiness washt them away they and their sin together as one being inseparable and upon the same Waters the Ark floating preserved Noah Thus the Waters of Baptism are intended as a deludge to drown Sin and to save the Believer that by Faith is separated both from the World and from his Sin so it sinks and he is saved And there is further one thing specified by the Apostle wherein though it be a little hard yet chiefly intends the paralel The fewness of these that are sav'd by both for though many are sprinkled with the Elemental Water of Baptism yet few so as to attain by it the Answer of a good Conscience towards God and to live by participance of the Resurrection and Life of Christ. Thou that seest the World perishing in a deluge of Wrath and art now most thoughtful for this how thou shalt escape it fly into Christ as thy safety and rest secure there thou shalt find life in his death and that life further ascertained to you in his rising again so full and clear a Title to Life in these two that thou canst challenge all Adversaries upon this very Ground as unconquerable whilest thou standest on it and speak thy challenge in the Apostles stile It is God that justifieth who shall condemn But how know you that he justifies it is Christ that died yea rather that is risen who sitteth at the right hand of God who also maketh intercession for us It alludes to that place Isa. 50. where Christ speaks of himself but in the name of all that adhere to him he is near that justifies me who is he that will contend with me so that what Christ speaks there the Apostle with good reason imparts to each Believer as in him If no more to be laid to Christ's charge being now acquitted as is clear by his rising again then neither to thine who art cloathed with him and one with him This the grand Answer of a good Conscience and in point of justifying them before God no answer but this What have any to say to thee thy debt is paid by him that undertook it he is free answer all accusations with this Christ is risen And then for the mortifying of sin and strengthing of thy Graces look daily on that
doing of good The main is to be inwardly principled for it a heart stampt with the love of God and his Commandments for conscience of his Will and Love to him and desire of his Glory to do all a good action even the best kind of actions in an evil hand and from an evil unsanctified heart passes amongst evils Delight in the Lord and his ways David's Oh! how I love thy Law can tell that he esteems it above the richest and pleasantest things on Earth but how much he esteems and loves it he cannot express And upon this will follow as in the former a constant tract and course of obedience even contrary to the stream of wickedness about a man and the bent of his own corrupt heart within him moving against all a serious desire and endeavour after all good within our calling and reach but especially that particular good of our calling that which is in our hand and is peculiarly requir'd of us For in this some deceive themselves look upon such a condition as they imagin were for them or such as is in their eye when they look upon others and think if they were such and had such place and such power and opportunities they would do great matters and in the mean time neglect that good to which they are called and have in some measure power and place to do this is the roving sickly humour of our minds and speaks their weakness as sick persons that would still change their Bâ—d or Posture or place of Abode thinking to be better but a staid mind applies it self to its own station and seeks to glorifie him that set it there reverencing his Wisdom in disposing of it so and there is certainty of a a blessed approbation of this be it never so low 't is not the high condition but much fidelity cures it thou hast been faithful in little We must care not only to answer occasions when they call but to catch at them and seek them out yea to frame occasions of doing good whether in the Lord 's immediate Service delighting in that private and publick or to Men in assisting one with our means another with our admonitions another with counsel or comfort as we can labouring not only to have something of that good that is most contrary to our Nature but even to be eminent in that setting Christian resolution and both the example and strength of our Lord against all oppositions and difficulties and discouragements Looking unto Iesus the Author and Finisher of our Faith c. We see our rule and 't is the rule of peace and happiness what hinders but we apply our hearts to it this is our work and setting aside the advantage that follows consider the thing in it self 1. The opposition of Sin and Obedience under the Name of evil and good 2. The Composition of our rule in these Eschew and do Consider it thus evil and good and it will perswade us to eschew and do And if perswaded to it then 1. Desire light from above to discover to you what is evil and offensive to God in any kind and what pleaseth him what is his will for that is the rule and reason of good in our actions that ye may prove what is the good and holy and acceptable will of God And to discover in your selves what is most enemy and repugnant to that will 2. A renew'd mind to hate that evil the closest and most connatural to you and to love that good even that is most contrary 3. Strength and skill that by another Spirit than your own you may avoid evil and do good and resist the incursions and sollicitings of evil the slights and violences of Satan who is both a Serpent and a Lyon and Power against your own inward corruption and the fallacies of your own heart And thus you shall be able for every good work and be kept in such a measure as suits your present estate blameless in Soul and Body to the coming of Iesus Christ. Oh! but I am often entangled and plunged in Soul-evils and often frustrate in my Thoughts against these evils and aims at the good which is my task And was not this Paul's condition may you not complain in his Language and happy if with some measure of his sense happy in crying out of wretchedness was not this his malady when I would do good evil is present with me But know once that tho' thy duty is this to eschew evil and do good yet thy Salvation is surer founded than on thine own good that perfection that answers Justice and the Law is not required of thee thou art to walk not after the flesh but after the Spirit but in so walking whether in a low or high measure still thy comfort lyeth in this that there is no condemnation to them that are in Christ Iesus As the Apostle begins the next Chapter after his sad complaints Again consider his thoughts in the close of the same Chapter perceiving the Work of God in him and differencing that from the corrupt notions of himself and so finding at once matter of heavy complaint and yet of cheerful exultation O! wretched Man that I am and yet with the same Breath thanks to God through Christ Iesus our Lord. So then mourn with him and yet rejoyce with him and go on with courage as he still fighting the good fight of Faith when thou fallest in the mire be asham'd and humbled yet return and wash in the Fountain open'd and return and beg new strength to walk more surely learn to trust thy self less and God more and up and be doing against thine enemies how tall and mighty soever be the Sons of Anak Be of good courage and the Lord shall be with thee and shall strengthen thy heart and establish thy goings Do not lye down to rest upon lazy conclusions that 't is well enough with thee because thou art out of the common puddle of profaneness but look further to purge from all filthiness of flesh and Spirit perfecting holiness in the fear of God Do not think thy little is enough or that thou art desperate of attaining more but press press hard toward the mark and prize of thy high calling do not think all is lost because thou art at present foyled the experienc'd Souldier knows that he hath often won the day after a fall or a wound receiv'd and be assur'd that after the short combats of a Moment follows an Eternity of Triumph Let him seek peace and ensue it Omitting the many acceptations of the word peace here particularly external peace with Men I conceive is meant and this to be sought and not only so to be sought when'â—is willingly found but to pursue and follow it when it seems to fly away but yet so to pursue it as never to step out of the way of holiness and righteousness after it and to forsake this rule that goes before it of eschewing evil and doing
intention and is this a work to be done at random no 't is the most exact and curious of all works to have the Conscience right and keep it so as watches or other such neat pieces of Workmanship except they be dily wound up and skillfully handled they will quickly go wrong yea besides daily inspection it would as they at sometimes be taken to pieces and more accurately cleansed for the best kept will gather soyl and dust sometimes a Christian should set himself to a more solemn examination of his own heart beyond his daily search and all little enough to have so precious a good as this a good Conscience They that are most diligent and vigilant find nothing to abate as superfluous but still need of more The heart to be kept withall diligence or above all keeping corruption within ready to grow and gain upon it if it be never so little neglected and from without to invade it and get in we breath in a corrupt infected air and have need daily to antidote the heart against it You that are studying to be excellent in this art of a good Conscienee go on seek daily progress in it the study of Conscience is a more sweet profitable study than of all Science wherein is much vexation and the most little or no fruit read this book diligently and correct your Errata by that book the word of God labour to have it pure and right other books and works are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curious and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works they shall not appear but this is one of the books that shall be opened in that great day according to which we must be judged On this follows a good Conversation as inseparably connexed with a good Conscience Grace is of a lively active nature and doth act like it self holiness in the heart will be holiness in the life too not some good actions but a good Conversation an uniform even tract of life the whole revolution of it regular the inequality of some Christians ways doth breed much discredit to Religion and discomfort to themselves But observe here 1. The order of these two 2. The principle of both 1. The Consâ—ience good and then the Conversation make the tree good and the fruit will be good says our Saviour so here a good Conscience the root of a good Conversation most Men begin at the wrong end of this work would reform the outward Man first that will do no good 't wil be but dead work Do not rest upon external reformations they will not hold there is no abiding nor no advantage in such a work you think when reprov'd Oh! I will mend and set about the redress of some outward things but this is as good as to do nothing the Mind and Conscience being defiled as the Apostle speaks doth defile all the rest 't is a mire in the spring although the pipes are cleansed they will grow quickly fowl again so Christians in their progress in grace would eye this most that the Conscience be growing purer the heart more spiritual the affections more regular and heavenly and their outward carriage will be holier whereas the outward work of performing duties and being much exercis'd in Religion may by the neglect of this be labour in vain and amend nothing foundly To set the outward Actions right though with an honest Intention and not so to regard and find out the inward disorder of the Heart whence that in the Actions flows is but to be still putting the Handle of a Clock right with your Finger while 't is foul or out of order within which is a continual business and does no good Oh! but a purified Conscience a Soul renew'd and refin'd in its temper and affections will make things go right without in all the duties and acts of our Callings 2. The Principle of Good in both is Christ. Your good Conversation in Christ. The Conversation not good unless in him so neither the Conscience 1. He the Person must be in him and then the Conscience and Conversation will be good in him the Conscience that is morally good having some kind of vertuous Habits yet being out of Christ is nothing but pollution in the fight of God it must be washt in his blood ere it can be clean all our pains will not cleanse it floods of tears will not do it 't is blood and that blood alone that hath the Vertue of purging the Conscience from dead Works Heb. 9. 2. In him the perfect pattern of Holiness the Heart and Life to be conformed to him and so made truely good 3. He the Spirit of Grace whence it is first derived and always fed and maintained and made active a Spirit goes forth from him that cleanseth our Spirits and so makes our Conversation clean and holy If thou wouldst have thy Conscience and Heart purify'd and pacify'd and have thy Life certify'd go to Christ for all make use of him as of his blood to wash of thy guiltiness so of his spirit to purifie and sanctifie thee if thou wouldst have thy Heart reserv'd for God pure as his Temple if thou wouldst have thy Lusts cast out that pollute thee and findest no power to do it go to him desire him to scourge out that filthy Rable that abuse his House and make it a Den of Thieves Seek this as the only Way to have thy Soul and ways righted to be in Christ and then walk in him Let thy Conversation be in Christ study him and follow him look on his Way on his Graces his Obedience and Humility and Meekness till by looking on them they make the very Idea of thee new as the Painter doth of a Face he would draw to the Life so behold his Glory that thou maist be transformed from glory to glory but as it is there added this must be by the Spirit of the Lord do not therefore look on him simply as an example without thee but as lâ—e within thee having received him walk not only like him but in him as the Apostle St. Paul speaks and as the word is here your Conversation not only according to Christ but in Christ draw from his fullâ—ess Grace for Grace 2dly The other thing in the Words is the advantage of this good Conscience and Conversation 1 Even external towards the malicious ungodly World they shall be ashamed that falsly accuse you thus often it is â—ven most evident to men the victory of Innocency silent Innocency most strongly confuting all calumny making the ungodly false accusers hide their heads thus without stirring the Integrity of a Christian conquers as a Rock unremoved breaks the Waters that are dashing against it And thiâ— not only a lawful but laudible way of revenge shaming calumny out of it and punishing evil-speakers by well-doing shewing really how false their acâ—users were this the powerfullest Apology and Refutation as his was of the Sophister that would prove there were no motion by rising up
good and in making it such fits it to make answer unto God A good Conscience in its full Sense is a pure Conscience and a peaceable Conscience and it cannot indeed be peaceably good unless it be purely good And although on the other side it may want the present enjoyment of Peace being pâ—risied yet certainly in a purified Conscience there 's Title and Right to Peace it s radically there even when it appears not And in due time it shall appear shall spring forth â—ud and flourish The purified and good Condition of the whole Soul may well as here it doth go under the name of the good Conscience it being so prime a faculty of it and as the glass of the whole Soul wherein the estate of it is represented Therefore Heb. 9. the Efficacy of the Blood of Christ is exprest thus that it purgeth our Consciences from dead works which Expression is the sâ—me thing in respect with that here the answer of a good Conscience unto God The answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The asking or questioning of Conscience which comprises lâ—keways its Aâ—swer for it intends the whole Correspondence of the Conscience wâ—th God and with it self as towards God or in the â—ight of God and indeed God's questioning it is by it self it is his Deputy in the Soul he makes it pose it self for him and before him concerning its own Condition and so the Answer it gives it self in that posture as he sitting and hearing it in his Presence is an Answer made unto him This questioning and answering if such a thing were at this time as it was certainly soon after yet means not the Questions and Answers us'd in the Baptism of Persons who being of years professed their Faith in answering the questions moved it possibly alludes unto that and by way of resemblance expresses the inward Questioning and Answering which is transacted within betwixt the Soul and it self and the Soul and God and so is allusively called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Questioning and Answering but distinctively specified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that whereas the other was towards Men this is unto God 1. A good Conscience is a waking speaking Conscience and the Conscience that questions it self most of all sorts the best so that which is dumb or asleep is not active and frequent in self inquiries is not a good Conscience The word is judicial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interrogation used in Law for the trial and executing of Processes and this the great business of Conscience to sit and examine and judge within to hold Courts in the Soul and it is of continual necessity that it be so no vacancy of this Judicature without great damage to the Estate of the Soul yea not a day ought to pass without â—a Session of Conscience within for there are daily disorders arise in the Soul which if they pass on will grow and gather more and so breed more difficulty in their trial and redress Yet men do readily turn from this work as hard and unpleasant and make many a long vacancy in the year and protract it from one day to another in the Morning they must go about their business and at night they are weary and sleepy and all the day long one Affair steps in after another and in case of that failing some triffling company or other and so their days pass on the Soul overgrows with impurities and disorders You know what confusions and disorders and evils will abound amongst a rude people where there is no kind of Court nor Judicature held thus is it with that unruly rable the lusts and passions of our Souls when there is no discipline nor Judgement within or where there is but a neglect and intermission of it for a short time And the most of Souls are in the posture of ruin their vile affections as a head-strong tumultuous multitude that will not suffer a deputed Judge to sit amongst them cry down their Consciences and make a continual noise that the voice of it may not be heard and so force it to desist and leave them to their own ways But you that take this course know you are providing the severest Judgement for your selves by disturbing of Judgement as when a people rise against an inferiour Judge the Prince or Supreme Magistrate that sent him hearing of it doth not fail to vindicate his honour and Justice in their exemplary punishment Will you not answer unto Conscience but when it begins to speak turn to business or Company that you may not hear it know that it and you must answer unto God and when he shall make enquiry it must report and report as the truth is knowing that there is no hiding the matter from him Lord there are to my knowledge a World of enormities within the circuit I had to judge and I would have judged them but was violented and interrupted and was not strong enough to resist the tumultuous power that rose against me Now the matter comes into thine own hand to judge it thy self What shall the Soul say in that day when Conscience shall make such an answer unto God and it shall come under the severity of his justice for all Whereas if it had given way to the Conscience to find out and judge and rectifie matters it could have answered concerning its procedure that way God would accept this as the answer of a Good Conscience and what he had done he would not do over again it is judged then I acquit for if we would judge our selves says the Apostle we should not be judged The questioning or inquiry of Conscience and so its report or answer unto God extends to all the affairs of the Soul all the affections and motions of it and all the actions and carriage of the whole Man The open wickedness of the most testifies against them that though sprinkled with water in Baptism yet they are Strangers to the power and Gracious Efficacy of it not Baptised with the Holy Ghost and with fire still their dross and filth remaining to them and nothing else appearing in their ways so that their Consciences cannot so much as make a good answer for them unto Men much less unto God What shall it answer for them being judged but that they are Swearers and Cursers and Drunkards or unclean or that they are slanderers delighting to pass their hours in descanting on the actions and ways of others and looking through the miscoloured-glass of their own malice and pride that they are neglecters of God and holy things lovers of themselves and their own pleasures more than lovers of God and have such as these impudence enough to call themselves Christians and to pretend themselves to be such as are washed in the blood of Christ yes they do this But be ashamed and confounded in your selves you that remain in this condition yea although thou art blameless in Men's Eyes and possibly in thy own Eyes too yet thou mayst
long time hearers of the Gospel whereof Baptism is the seal and most of us often at the Lord's Table What hath all this done upon us ask within are your hearts changed is there a new Creation there where is that spiritual minâ—â—dness are your hearts dead to the World and 〈◊〉 and alâ—ve to God your Consciences purged from dead works What mean you is not this the end of all the ordinances to make all clean and to renew and make good the Conscience to bring the Soul and your Lord into a happy amity and a good correspondence that it may not only be in speaking terms but often speak and converse with him may have liberty of answering and demanding as this Word hath both That it may speak the language of faith and humble obedience unto God and he may speak the language of peace to it and both the language of the Lord each to other That Conscience alone is good that is much busied in this work in demanding and answering that speaks much with it self and with God this is both the sign that it is good and the means to make it better That Soul will doubtless be very wary in its walk that takes daily account of it self and renders up that account unto God it will not live by guess but readily examin each step before hand because it is resolved to examin all after will consider well what it should do because it means to ask over again what it hath done and not only to answer it self but to make a faithful report of all unto God to lay all before him continually upon tryal made tell him what is in any measure well done as his own work and bless him for that and tell him too all the slips and miscarriages of the day as our own complaining of our selves in his presence and still intreating free pardon and more wisdom to walk more holily and exactly and gaining even by our failings more humility and more watchfulness If you would have your Consciences answer well they must enquire and question much both before hand whether is this I purpose and go about agreable to my Lord's will will it please him ask that more and regard that more than this that the most fâ—llow will it please or profit my self fits that my own humour And not only the bulk and substance of thy way and actions but the manner of them how thy heart is set sâ— think it not enough to go to Church or to pray but take heed how yea hear consider how pure he is and how piercing his eye whom thou servest Then after again think it not enough I was praying or hearing or reading it was a good work what need I question it further No but be still reflecting and asking how it was done how have I â—heard how have I prayed was my heart humbled by the discoveries of sin from the Word was it refresht with the promises of grace did it lye level under the word to receive the stamp of it was it in prayer set and kept in a holy bent towards God did it breath forth real and earnest desires into his ear or was it remiss and roving and dead in the service So in my Society with others in such and such Company what was my time and how did I follow it did I seek to honour my Lord and to edifie my Brethren by my carriage and speeches or did the time run out in trifling vain discourse when alone what 's the carriage and walk of my heart where it hath most liberty to move its own pace is it delighted in converse with God are the thoughts of heavenly things frequent and sweet to it or does it run after the earth and the delights of it spinning out it self in impertinent vain Contrivances The neglect of such inquiries is that which entertains and increases the impurity of the Soul so that Men are afraid to look into themselves and to look up to God But Oh! what a foolish course is this to shift off that which cannot be avoided in the end answer must be made to that all-seeing Judge with whom we have to do and to whom we owe our accompts And truly it would be seriously considered what makeâ— this good Conscience that makes an acceptable answer unto God That appears by the opposition not the puting away the filth of the flesh then it is the puting away of Soul â—ilthiness so then its the renewing and purifying of the Conscience that makes it good pure and peaceable In the purifying it may be troubled which is but the stirring in cleansing of it which makes more quiet in the end as Physick or the launcing of a sore and after it is in some measure cleansed it may have fits of trouble which yet still add further purity and further peace so there is no hazard in that work but all the misery is a dead security of the Conscience remaining filthy and yet unâ—tirred or after some stirring or pricking as a wound not thoroughly cured skin'd over which will but breed more vexation in the end it will fester and grow more difficult to be cur'd and if it be cur'd it must be by deeper cutting and more pain than if at first it had endured a thorough search O My Brethren take heed of sleeping unto death carnal â—ase resolve to take no rest till you be in the Element and place of Soul rest where solid rest indeed is rest not till you be with Christ though all the World should offer their best turn them by with disdain if they will not be turned by throw them down and go over them and upon them you have no rest to give me nor will I take any at your hands nor from no creature no rest for me till I be under his shaddow who endured so much trouble to purchase my rest and having found him may sit down quiet and satisfied and when the World makes boaâ—t of their highest contents I will 〈◊〉 them all with this own Word my beloved is mine and I am his Towards God The Conscience of 〈◊〉 is never right at peace in it self till it be rightly perswaded of peace with God which while it remains â—ilthy it cannot be for he is holy and iniquity cannot dwell with him what Communion betwixt light and darkness so then the Conscience must be cleansed e're it can look upon God with assurance and peace This cleansing is sacramentally performed by Baptism effectually by the Spirit of Christ and the blood of Christ and he lives to impart both Therefore here is mention'd his resurrection from the dead as that by virtue whereof we are assured of this purging and peace Then can it in some measure with confidence answer Lord though polluted by former sins and by sin still dwelling in me yet thou seest that my desires are daily more like my Christ I would have more love and zeal for thee more hatred of sin that can answer with St. Peter
diligent endeavour to observe them that vehemently hate what most pleases their corrupt Nature and love the command that crosses it most this is an imperfect kind of perfection Phil. 3. 12 15. On the otherside Evil-doers are they that commit sin with greediness that walk in it make it their way that live in sin as their Element take pleasure in unrighteousness as the Apostle speaks their great faculty and their great delight lyes in sin they are skillful and cheerful Evil doers not any one Man in all kind of sins that 's impossible there is a concatenation of sin and one disposes and induces to another but yet one ungodly Man is readily more vers'd in and delighted with some one kind of sin another with some other forbears none because evil and hateful to God but as he cannot travel over the whole globe of wickedness go the full circuit he walks up and down in his accustomed way of sin No one Mechanick is good at all Trades nor any Man expert in all Arts but he is an evil doer that follows the particular Trade of the sin he hath chosen is active and diligent in that and finds it sweet In a word the main of this opposition lyeth in the bent of the affection what way it is set The godly Man hates the evil he possibly by tentation hath been drawn to do and loves the good he is frustrate of and having intended hath not attain'd to do the sinner that hath his denomination from sin as his course hates the good that sometimes he is forc'd to do and loves that sin which many times he does not either wants occasion and means and so cannot do or through check of an enlightened conscience possibly dares not do tho'so bound up from the act as a Dog in a Chain yet the habit the natural inclination and desire in him is still the same the strength of his affection is carried to sin As in the weakest godly Man there is that predominant sincerity and desire of holy walking according to which he is call'd a righteous person the Lord is pleas'd to give him that Name and account him so being upright in Heart tho' often failing There is a righteousness of a higher strain upon which his Salvation hangs that is not in him but upon him he is cloath'd with it but this other of sincerity and of true and hearty tho' imperfect obedience is the righteousness here meant oppos'd to evil doing 2dly Their opposite condition or portion is express'd in the highest notion of it that wherein the very being of happiness and misery lyeth the favour and anger of God As their natures differ most by the habitude of their affection towards God as their main distinguishing character so the differences of their estate consists in the point of his affection towards them spoke here in our language by the divers aspects of his countenance for that our love and hate usually look's out and shews it self that way Now for the other word expressing his favour to the righteous by the openness of his Ear the opposition in the other needed not for either the wicked pray not or if they do 't is indeed no Prayer the Lord doth not account nor receive it as such and if his face be set against them certainly his ear is shut against them too and so shut that it openeth not to their loudest Prayer Tho they cry in mine ears with a loud voice yet will I not hear them sayes the Lord. And before we pass to the particulars of their condition as here we have them this we would consider a little and apply it to our present business what are these Persons the Lord thus regards and opens his ear to their Prayer This we pretend to be seeking after that the Lord would look favourably upon us and hearken to our Suits for our selves and this Land and the whole Church of God within these Kingdomes Indeed the fervent Prayer of a faithful man availeth much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is of great strength a mighty thing that can bind and loose the influences of Heaven as there is instanc'd and the Prayer of a Righteous Man be it but of one Righteous Man how much the combined cries of many of them together And that we judge not the Righteousness there and here mention'd a thing above human estate Elias sayes the Apostle was a man and a man subject to like passions as we are and yet such a righteous Person as the Lord had an eye and gave ear to in so great a matter but where are those righteous fasters and prayers in great Congregations How few if any to be found that are but such in the lowest sense and measure real Lovers and Inquirers after holiness What are our meetings here but Assemblies of Evil doers rebellious Children ignorant and prophane Persons or dead formal Professors and so the more of us the worse incensing the Lord more and the multitude of Prayers tho we could and would continue many days all to no purpose from such as we Though ye make many prayers when ye multiply prayer I will not hear And when ye spread forth your hands I will hâ—de mine eyes from you your hands so filthy that if you would follow me to lay hold on me with them you drive me further off as one with foul hands following a Person that is neat to catch hold of him and if you spread them out before me my eyes are pure you will make me turn away I cannot endure to look upon them I will hide mine eyes from you And fasting added with prayer will not do it not make it pass when they fast I will not hear their cry Jer. 14 'T is the sin of his People that provokes him instead of favourable looking on them to have his eyes upon them for evil and not for good as he threatens and therefore without puting way of that prayer is lost breath doth no good They that retain still their sins will not hearken to his voice how can they expect but that justly threatned retaliation Prov. 1. and that the Lord in holy scorn in the day of their distress should send them for help and comfort to these things they have made their Gods have preferr'd before him in their trouble They will say arise and save us but where are the Gods that thou hast made thee let them arise if they can save thee in the time of thy trouble Jer. 2. 28. And not only do fouler Impieties thus disappoint our prayers but the lodging of any sin in our affection if I regard iniquity in my heart says the Psalmist the Lord will not hear my voice if I see iniquity the word is if mine eye look pleasantly upon it his will not look so upon me nor shall I find his ear so ready and open Says not if I do sin but if I regard it in my heart The heart entertaining and embracing a sin be
Christ in whom all our rights and evidences hold good his death assuring us of freedom from condemnation and his life and possession of glory the foundation of our hope Heb. 6. 19. If you would have it immoveable rest it there lay all this hope on him and when assaulted feteâ— all your answers for it from him for 't is Christ in you that is your hope of glory Coloss. 1. 27. Verse 16. 16. Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good Conversation in Christ. THE prosperity of fools is their destruction says Solomon none of God's Children die of this disease of too much ease he knows well how to breed them and fit them for a Kingdome he keeps them in exercise but yet so as they are not surcharg'd he not only directs them how to overcome but enables and supports them in all their conflicts and gives them victory One main thing tending to their enablement and victory is this which is here requir'd in the Saints and is withal wrought and maintained in them by the Spirit of God Having a good Conscience c. 1. Two parties here opposed in contest the evil Tongues of the ungodly and the good Conscience and Conversation of the Christian they speak evil of you and falsly accuse you but have you a good Conscience 2dly The success of their contest the good Conscience prevails and the evil-speakers are ashamed They speak evil This is a general evil in the corrupt nature of Man though in some it rises to a greater height than in others Are not Tables and Chambers and almost all Societies and meetings full of it and even they that have some dislikings of it yet readily carried with the stream and for company's sake take a share if not in sending in their word yet lending their ear and willingly hearing the detractions of others and unless it be of their friends or such as they have interest in do insensibly slide into some forc'd complacency and easily receive the impression of calumnies and defamings But the most are more active in this evil can cast in their penny to make up the shot have their taunt or criticisme upon some body in readiness to make up the feast such as most companies entertain one another withal but 't is a vile diet Satan's name as the Syriack calls him an eater of calumnies This tongue-evil hath its root in the heart a perverse constitution there pride and self-love an overweening esteem that Men naturally have of themselves mounts them into that Chair gives them a fancied authority of judging others and self-love a desire to be esteem'd and for that end spare not to depress others and load them with disgraces and missensures upon their ruins to raise themselves But this bent of the heart and tongue unrenew'd to evil speaking works and vents most in the World against those that walk most contrary to the course of the World This Furnace of the tongne is kindled from hell as St. Iames tells us and is made seven times hotter than ordinary As for sincere Christians a Company of hypocrites say they who so godly but yet they are false and malicious and proud c. And no kind of carriage in them shall escape there shall be some device to wrest and misname it if they be cheerful in Society that shall be accounted more liberty than suits with their profession if of a graver sad temper that shall pass for sullen severity thus Iohn Baptist and Christ Matth. 11. If they be diligent and wary in their affairs then in the World's construction they are as covetous and worldly as any if careless and remiss in them then silly wiâ—less bodies good for nothing still somthing stands cross The Enemies of Religion have not any where so quick an Eye as in observing the ways of such as seek after God my remarkers David calls them they that scan my ways as the word is will not let piss the least step unexamined If nothing be found faulty then their invention works either forges compleat falshoods or disguises somthing that lyes open to mistake or if they can catch hold on any real failing no end of their triumph and insultations 1. They aggravate and raise it to the highest 2. While they will not admit to be judged of themselves by their constant walk they scruple not to judge of the condition of a Christian by any one particular action wherein he doth or seems at least to miscarry 3. They rest not there but make one failing of one Christian the reproach of all take up your Devoto's there 's never a one of them the better 4. Nor rest they there but make personal failings of those that profess it the disgrace of Religion it self Now all these are very crooked Rules and gross injustice 1. There is a great difference betwixt a thing taken favourably and the same action misconstrued 2. A great difference betwixt one particular act and a mans estate or inward frame which they either consider not or willingly or maliciously neglect 3. How large is the difference that there is betwixt one and another in the measure of Grace and of their prudence either in their Naturals or in Grace or possibly in both that some who are honest in matter of Religion yet being very weak may miscarry in such things as other Christians come seldome near the hazard of and though some should wholly forsake the way of Godliness wherein they seem'd to walk yet why should that reflect upon such as are real and steadfast in it they were amongst us sayes the Apostle but were not of us Offences of this kind must be but the woe rests on him by whom they come not on other Christians and if it spread further than the party offending 't is to the prophane World that take offence at Religion because of him as our Saviour hath express'd it Woe to the World because of offences they shall stumble and fall and break their necks upon these stumbling blocks or scandals Thou that art prophane and seest the failing of a Minister or Christian and art hardened by it this is a Judgment to thee that thou meetest with such a block in thy Way Woe to the World Its judgement on a place where God makes Religion in the Persons of some to be scandalous 4. Religion it self remains still it self whatsoever be the failings and blots of one or more that profess it it is pure and spotless if it teach not Holiness and Meekness and Humility and all good purely then except against it but if it be a streight golden Reâ—d by which the Temple is measured then let it have its own esteem both of streightness and preciousness whatsoever unevenness be found in those that profess to receive it Suspect and search your sâ—lves even in general for this evil of evil-speaking Consider that we are to give 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 an account of words and if for idle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worklets words how much more of lying or biting words Learn more humility and self-censure blunt that fire-edge upon your own hardand disordered hearts that others may meet with nothing but charity and lenity at your hands But particularly beware this in more or less earnest or in jest to reproach Religion or those that profess it know how particularly the glorious name of God is interess'd in that and they that dare to be assronting him what shall they say how shall they stand when he calls them to account If you have not attained to it yet do not bark against it but the rather esteem highly of Religion love it and the very appearance of it where you fâ—â—d it give it respect and your good word at least and from an external approbation Oh! that you would aspire to inward acquaintance with it and then no more were needful to be said in this it would commend it self to you sufficiently but in the mean time be ashamed be 〈◊〉 of that prosess'd enmâ—y against God that is amongst you a malignant hateful Spirit against those that desire to walk holily whetting your Tongues against them 1. Consider What do you mean this Religion we all profess is it the way to Heaven or is it not do you believe this word or no If you do not what do you here If you do then you must believe too that they that walk closest by this Rule are surest in that way they that dare not share with your Oaths and excessive Cups and prophane Conversation what can you say it is not possible to open your mouth against them without renouncing this Word and Faith Therefore either declare you are no Christians and Christ not yours or in his name I enjoyn you that you dare no more speak an ill word of Christianity and the power of Religion and those that seek after it There be not many higher signs of a reprobate Mind than to have a bitter virulent Spirit against the Children of God Seek that tie of affection and fraternity for hereby we know says the beloved Apostle St. Iohn that we are translated from death to life because we love the Brethren But because those hissings are the natural Voice of the Serpents Seed expect them you that have a mind to follow Christ and take this guard against them that is here directed you having a good Conscience 'T is a fruitless verbal debate whether Conscience be a Faculty or Habit or not and as in other things so in this that most of all reqaires more solid and useful Consideration the vain mind of man feedeth on the wind loves to be busie to no purpose How much better is it to have this supernatural goodness of Conscience than to dispute about the Nature of it to find it duely teaching and admonishing reproving and comforting rather than to define it most exactly When all is examin'd 't will be found to be no other but the mind of man under the Notion of a particular Reference to himself and his own Actions And there is a twofold goodness of the Conscience Purity and Tranquillity and this flows from the other so that the former is the thing we ought primely to study and the latter will follow of it self for a time indeed the Conscience that is in a good measure pure may be unpeaceable but still it is the apprehension and sense of present or former impurity that makes it so for without the consideration of guiltiness there is nothing that can trouble it it cannot apprehend the wrath of God but with relation unto sin The Goodness of Conscience here recommended is the integrity and holiness of the whole inward Man in a Christian so the Ingredients of it are 1. A due Light or Knowledge of our Rule that as the Lamps in the Temple must be still burning within as filthiness is always the companion of darkness therefore if you would have a good Conscience you must by all means have so much Light so much Knowledge of the Will of God as may regulate you and shew you your way teach you how to do and speak and think as in his presence 2. A constant regard and using of this Light applying it to all not sleeping but working by it still seeking a nearer conformity with the known will of our God daily redressing and ordering the affections by it not sparing to knock off whatsoever we find irregular within that our hearts may be polish'd and brought to a right Frame by that Ruiâ— and this is the daily inward Work of the Christian his great business to purifie himself as his Lord is pure And 3. For the advancing of this work is needful a frequent search of our Hearts and of our Actions not only to consider what we are to do but what we have done these reflex inquiries as they are a main part of the Conscience's proper work they are a chief means of making and keeping the Conscience good 1 Acquainting the Soul with its own estate with the motions and inclinations that are most natural to it 2. Stirring it up to work out and purge away by repentance the pollution it hâ—th contracted by any outward act or inward motion of sin 3. This search both excites and enables the conscience to be more watchful teaches how to avoid and prevent the like errors for the time to come as natural wise Men labour to gain thus out of their former oversight in their affairs to be the wiser and warier by them and lay up that as bought wit that they have payed dear for and therefore are careful to make their best advantage on 't God makes the consideration of their falls preservatives to his Children from falling makes a medicine of this poyson Thus that the Conscience may be good it must be enlighten'd and it must be watchful both advising before and after censuring according to that light The most little regard this they walk by guess either ignorant Consciences and the blind you say swallow many a fly yea how many Consciences without sense as feared with an hot Iron stupified that feel nothing others satisfied with a civil righteousness an imagin'd goodness of conscience because they are free from gross crimes others that know the rule of Christianity yet study not a conscientiou respect to it in all things some transient looks upon the rule and their own hearts it may be but sit not down make it not their business have time for any thing but that share not with St. Paul do not exercise themselves in this to have a conscience void of offence towards God and Men. Those were his asceticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he breath'd himself in striving against what might defile the Conscience or as the word signifies elaborately wrought and dress'd his conscience Think you that other things cannot be done without diligence and
and walking And without this good Conscience and Conversation we cut our selves short of other Apologies for Religion whatsoever we say for it one unchristian action will disgrace it more than we can repair by the largest and best framed Speeches on its behalf Let those therefore that have given their names to Christ honour him and their holy profession most this way speak for him as occasion requires why not providing with meekness and fear as our Apostle hath taught but let this be the main defence of Religion live like it and commend it so Thus all should do that are called Christians adorn that holy Profession with holy Conversation but the most are nothing else but spots and bloâ—s some wallowing in the mire and provoking one another to uncleanâ—ess Oh! the unchristian Life of Christians an Evil to be much lamented more than all the Troubles we sustain But these indâ—ed do thus deny Christ and declare that they are not his So many as have any realiâ—y of Christ in you be so much the more holy the more wicked the rest are strive to make it up and to honour that name which they disgrace and if they will reproach you because ye walk not with them and cast the mire of false reproaches on you take no notice but go on your way it will dry and easily rub off be not troubled with misjudgings shame them out of it by your blamless and holy carriage that will do most to put lies out of countenance however if they continue impudent the day is at hand wherein all the Enemies of Christ shall be all cloathed over and covered with shame and they that have kept a good Conscience and walked in Christ shall lift up their faces with joy 2dly There is an intrinsecal good in this goodness of Conscience that sweetens all sufferings as follows Verse 17. 17. For it is better if the will of God be so that ye suffer for well-doing then for evil-doing A Necessity of suffering in any way wherein ye can walk if ye chuse the way of wickedness you shall not escape suffering so And that suppos'd this is by far the better to suffer in well-doing and for it than to suffer either for doing evil or simply to suffer in that way as the Words run 1. The way of the ungodly not exempt for suffering even in present setting aside the judgement and wrath to come often from the hands of men whether justly or unjustly and often from the immediate hand of God always just both in that and the other causing the Sinner to ear of the Fruit of his own ways When prophane ungodly men offer violences and wrongs one to another in this God is just against both in that wherein they themselves are both unjust they are both rebellious against him and so though they intend not his quarrel he means it himself sets them to lash one another As the wicked profess their combined enmity against the Children of God yet they are not always at peace amongst themselves They often revile and desame each other so 't is held up on both sides whereas the godly cannot hold them game in that being like their Lord who when he was reviled reviled not again Besides although the ungodly flourish at sometimes yet they have their days of suffering are subject to the common miseries of the life of Man and the common calamities of evil times the Sword and Pestilence and such like publick judgements Now in what kind soever it be that they suffer they are at a great disadvantage compared with the godly in their sufferings Here impure Consciences may lie sleeping while they are at ease themselves but when any great trouble comes and shakes them then readily the Conscience begins to awake and busle and proves more grievous to them than all that comes on them from without When they remember their despising the ways of God neglecting him and holy things whence they are convinc'd how that comfort might be reapt in these days of distress this cuts and galls them most looking back at their licentious prophane ways each of them strikes to the heart As the Apostle calls sin the sting of death so is it of all sufferings and the Sting that strikes deepest into the very Soul no stripes like those that are secretly given by an accusing Conscience A sad condition to have from thence the greatest anguish where the most comfort should be expected to have thickest darkness whence they should look for most light Men that have evil Consciences love not to be with them are not much with themselves as St. Augustine compares them to such as have shrew'd Wives love not to be at home but yet outward distress sets a Man inward as foul weather drives him home and there where he should find comfort he is met with such accusations as are like a continual dropping as Solomon speaks of a contentious Woman It is a most wretched estate to live under sufferings or afflictions of any kind and a stranger to God then a Man hath God and his Conscience against him that should be his solace in times of distress being knocked off from the comforts of the World whereon he rested and having no Provision of spiritual comfort within nor expectation from above But the Children of God in their sufferings especially such as are for God can retire themselves inwards and rejoyce in the testimony of a good Conscience yea the Possession of Christ dwelling within them All the trouble that befalls them is but as the ratling of Hail upon the Tiles of the House to a man that is sitting within a warm Room at a rich Banquet such is a good Conscience a Feast yea a continual Feast The Believer looks on his Christ and in him reads his deliverance from condemnation and that is a strong Comfort a Cordial that keeps him from fainting in the greatest distresses The Conscience gives this testimony that sin is forgiven raises the Soul above inward sufferings Tell the Christian of loss of Goods or Liberty or Friends or Life he answers all with this Christ is mine and my sin is pardoned That 's enough for me What would I not have suffered to have been delivered from the wrath of God if any suffering of mine in this World could have done that now that is done to my hand All other sufferings are light they are light and but for a moment one thought of Eternity drowns the whole time the World's endurance which is but as one instant or twinkling of an eye betwixt eternity before and eternity after how much less is any short life and a small part that is spent in sufferings though it were all sufferings without interruption which yet it is not when I look forward to the Crown all vanishes and I think it less than nothing Now these things the good Conscience speaks to the Christian in his sufferings therefore certainly his choice is best that provides it
for his Companion against evil and troubleous times if moral Integrity went so far as truly it did much in some men that had much of it that they scorn'd all hard Encounters and esteemed this a sufficient Bulwark a strength impregnable Hic murus Aheneus esto nil conscire sibi how much more the Christians good Conscience which alone is truly such 2. As the Christian may thus look inward and rejoyce in tribulation so there is another look upward that is here likewise mention'd that allays very much all the sufferings of the Saints If such be the will of God The Christian mind hath still one eye to this above the hand of men and all inferiour causes in suffering whether for the name of God or otherwise Looks on the Sovereign will of God and sweetly complies with that in all Neither is there any thing that doth more powerfully compose and quiet the mind than this makes it invincibly firm and content when it hath attained this resignment of it self to the will of God to agree to that in every thing This is the very thing wherein tranquility of spirit lies it is no riddle nor hard to understand yet few attain it And I pray you what is thus gained by our reluctancies and repinings but pain to our selves he doth what he will whether we consent or no our disagreeing doth not prejudge his Purposes but our own Peace if we will not be led we are drawn we must suffer if he will but if we will what he wills even in suffering that makes it sweet and easie when our mind goes along with his and we willingly move with that stream of Providence which will carry us with it though we row against it and we still have nothing but toyl and weariness for our pains But this hard Argument of Necessity is needless to the Child of God perswaded of the Wisdom and Love of his Father knows that to be truly best for him that his hand reaches Sufferings are unpleasant to the flesh and it will grumble but the Voice of the Spirit of God in his Children is that of that good King good is the Will of the Lord let him do with me as seems good in his eyes My foolish heart would think these things I suffer might be abated but my wise and heavenly Father thinks otherwise he hath his design of honour to himself and good to me in these which I would be loath to cross if I might I may do God more service by these advantages but doth not he know best what fits cannot he advance his Grace more by the want of these things I desire than I could do my self by having them cannot he make me a gainer by Sickness and Poverty and Disgraces and loss of Friends and Children by making up all in himself and teaching me more of his all-sufficiency yea even concerning the Affairs of my Soul I am to give up all to his good pleasure though desiring the light of his countenance above all things in this World yet if he see it fit to hide it sometimes if that be his will let me not murmur there is nothing lost by this obedient temper yea what way soever he deals with us there is much more advantage in it No Soul shall enjoy so much in all estates as that which hath devested and renounced it self and hath no will but Gods Verse 18. 18. For Christ hath also once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickened by the Spirit THE whole Life of a Christian is a steady aiming at Conformity with Christ so that in any thing whether doing or suffering there can be no Argument so apposite and perswasive as his Example and no obedience either active or passive so difficult but the representment of that Example will powerfully sweeten it The Apostle doth not decline the often use of it here we have it thus for Christ also suffered Though the Doctrine of Christian suffering is the occasion of speaking of Christ's suffering yet he insists on it beyond the simple necessity of that Argument for its own excellency and further usefulness so we shall consider the double capacity 1. As an encouragement and engagement for Christians to suffer 2. As the great point of their Faith whereon all their Hopes and Happiness depends being the means of their reduction to God The sufferings of Christ being duely considered doth much temper all the sufferings of Christians especially such as are directly for Christ. 1. It is some known ease to the mind in any distress to look upon Examples of the like or greater distress in present or former times It diverts the eye from continual poreing on our own suffering and when we return to view it again it lessens it abates of the imagined bulk and greatness of it Thus publick thus Spiritual troubles and particularly the sufferings and tentations of the Godly by the consideration of this as their common lot their high way not new in the Person of any 1 Cor. 10. 13. If we trace the Lives of the most eminent Saints shall we not find every notable step that is recorded marked with a new cross one trouble following on another as the Waves do in an uncessant succession And is not this manifest in the Life of Abraham and of Iacob and the rest of God's Worthies in the Scriptures and doth not this make it an unreasonable absurd thought to dream of an exemption would any one have a new untroden way cut out for him free of Thorns and strewed with Flowers all along no contradictions nor hard measure from the World or imagine that there may be such a dexterity necessary as to keep its good will and the friendship of God too this will not be and its an universal conclusion all that will live godly in Christ Jesus must suffer persecution this is the Path to the Kingdom that which all the Sons of God the Heirs of it have gone in even Christ as that known word is one son without sin but none without suffering Christ also suffered The example and company of the Saints in suffering is very considerable but that of Christ is more than any other yea than all the rest together Therefore the Apostle having represented the former at large ends in this as the top of all Heb. 12. 1 2. There is a race set before us it is to be run and run with patience and without fainting now he tells us of a cloud of Witnesses a cloud made up of instances of Believers suffering before us and the heat of the day wherein we run is somewhat cooled even by that Cloud compassing us But the main strength of their comfort here lyes in beholding of Christ eying of his sufferings and their Issue The considering and contemplating of him will be the strongest cordial will keep you from wearying and fainting in the way v. 3.
whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good Conscience towards God by the Resurrection of Iesus Christ. THere is nothing that so much concerns a Christian to know as the excellency of Jesus Christ his Person and Works so that it is always pertinent to insist much on that Subject The Apostle having spoken of this Spirit or Divine Nature and the power of it raising him from the Dead takes occasion to speak of another work of that Spirit to wit the emission and publishing of his Divine Doctrine and that not as a new thing following his Death and Rising but as the same in substance by the same Spirit promulgate long before even to the first Inhabitants of the World Quickned by the Spirit that is in our days says the Apostle but then long before that by the same Spirit he went and preached to the Spirits that were in Prison This place is somewhat obscure in it self as it usually falls but made more so by the various fancies and contests of Interpreters aiming or pretending to clear it these I like never to make a noise of That dream of the descent of Christs Soul into Hell though they that are in it think this place founds somewhat that way yet it proves being examined no way sutable cannot by the strongest wresting be drawn to fit their purpose For 1. That it was to preach that he went thither they are not willing to avow though the end they give it is as groundless and imaginary as this is 2. They would have his business to be with the Spirits of the Faithful deceased before his coming here we see it s with the disobedient 3. And his Spirit here is the same with the sense of the foregoing words which means not his Soul but his eternal Deity 4. nor is it the Spirits that were in Prison as they read it but the Spirits in Prison which by the opposition of their former condition sometimes or formerly disobedient doth clearly speak their present condition as the just consequent and fruit of their disobedience Other misinterpretations I mention not taking it as agreeable to the whole strain of the Apostles words That Jesus Christ did before his appearing in the Flesh speak by his Spirit in his Servants to those of the foregoing Ages yea the Antientest of them declaring to them the way of life though rejected by the unbelief of the most part This is interjected in the mentioning of Christs sufferings and exaltment after them And after all the Apostle returns â—to that again and to exhortation which he strengthens by it But so as this discourse taken in is pertinently adapted to the present Subject The Apostles aim in it we may conceive to be this his main scope being to encourage his Brethren in the faith of Christ and way of holiness against all opposition and hardship so to instruct his Brethren in Christ's perpetual influence into his Church in all Ages even before his Incarnation as that they see withal the great unbelief of the World yea their opposing of Divine Truth and the small number of those that receive it and so not be discouraged by the fewness of their number and the hatred of the World finding that Salvation in Jesus Christ dead and risen again which the rest miss off by their own wilful refusal And this very point he insists on clearly in the following Chap. ver 3. 4. And those very ways of ungodliness there specified which Believers renounce was those that the World was guilty of in these days and in which they were surprised by the flood they Eat and Drank till the flood came upon them In the words of these three Verses we have three things 1. An assertion concerning the preaching of Christ and the persons he preacht to 2. The designment and dâ—scription of the time or age wherein that was and the particular way of God's dealing with them 3. The adapting or applying of the example to Christians The first in these words which I take together By thee which Spirit he went and preached to the Spirits in Prison which sometime were disobedient In these words we have a Preacher and his hearers Of the Preacher we shall find here 1. His ability 2. His activity in the use of it His ability altogether singular and matchless the very Spring of all abilities the Spirit of wisdome himself being the co-eternal Son of God That Spirit he preacht by was it by which he raised himself from the dead and without this Spirit there is no preaching Now he was as our Apostle calls him a Preacher of righteousness but it was the power of this Spirit for in him did this Spirit Preach The Son is the wisdom of the Father his Name is the Word not only for that by him all things were created as Iohn hath it the Son that power by which as by the word of his mouth all things were made but the Word likewise as revealing him declaring to us the counsel and will of God therefore by the same Evangelist in the same place called that light that illuminates the World without which Man called the lesser World the intellectual World were as the greater World without the Sun and all that bring aright the Doctrine of saving wisdom derive it necessarily from him all Preachers draw from this Soveraign Preacher as the Fountain of Divine light as all the Stars receive their light from the Sun and by that diffusing amongst them it is not diminisht in the Sun but only communicated to them remaining still full and entire in it as its source so doth the Spirit flow from Christ in a particular degree unto those he sends forth in his name and its in them that he preaches by the power and light of his Eternal Spirit Hither then must they all come that would be rightly supplyed and enabled for that work It is impossible to speak duly of him in any measure but by his Spirit there must be particular access and a receiving of instructions from him and a transfusion of his Spirit into ours Oh! were it thus with us how sweet were it to speak of him To be much in prayer much dependance on him and drawing from him would do much more in this than reading and studying seeking after arts and Tongues and Common Knowledge These not to be despised nor neglected Reading good and learning good but above all anoynting necessary that anoynting that teacheth all things And you that are for your own interest be earnest with this Lord this Fountain of Spirit to let forth more of it upon his messengers in these times you would receive back the fruit of it were ye busie this way you should find more life and refreshing sweetness in the word of life how weak and worthless so ever they were that brought it it should descend as sweet showers upon the Valleys and make them
Arrows to some few of his own to call them home The full and clear distinction of the godly and wicked being reserved for their after Estate in Eternity it needs not seem strange that in many things it appear not here one thing above all others most grievous to the Child of God may take away the wonder of other things they suffer in common that is the remainders of sin in them while they are in the flesh though there is a Spirit in them above it and contrary to it which makes the difference yet sometimes the too much likeness especially in the prevailings of corruption doth confuse the matter not only to others eyes but their own 4. Though the great distinction and severing be reserved to that great and solemn day that shall clear all yet the Lord is pleased in part more remarkably at sometimes to difference his own from the ungodly in the execution of temporal Judgments and to give these as preludes of that final and full Judgment And this of Noah was one of the most eminent in that kind being the most general Judgment that ever befel the World or that shall till the last and so the liveliest figure of it it was by water as the second shall be by fire it was most congruous that it should resemble in this as the chief point saving of righteous Noah and his Family from it prefiguring the eternal Salvation of Believers as our Apostle teacheth Wherein few that is eight persons were saved by water This great point of the fewness of those that are saved in the other greater Salvation as in this I shall not now prosecute only 1. If so few then the inquiry into our selves whither we be of these few would be more diligent and followed more home than it is yet with the most of us we are wary in our trifles and only in this easily deceived yea our own deceivers in this great point Is not this folly far beyond what you usually say of some penny wise and pound fool to be wise for a moment and fools for eternity 2. You that are indeed seeking the way of life be not discouraged by your fewness it hath always been so you see here how few of the whole World and is it not better to be of the few in the Ark than of the multitude in the waters let them fret as ordinarily they do to see so few more diligent for Heaven as no doubt they did of Noah and this is it that galls them that any should have higher names and surer hopes this way what are none but such as you going to Heaven think you us all damned what can we say but there is a flood of wrath wasting many so and certainly all that are out of the Ark shall perish in it 3. This is that main truth that I would leave with you look on Jesus Christ as the Ark of whom this was a figure and believe it out of him there is nothing but certain destruction a deluge of wrath all the World over out of Christ. Oh! it is our life our only safety to be in him But these things are not believed Men think they believe them and do not Were it believed that we are under the Sentence of eternal death in our natural estate and no escape but by removing out of our selves unto Christ Oh! what thronging would there be to him whereas now he invites and calls and how few are perswaded to come to him Noah believes the Lord's word of Judgment against the World believed his Promise made to him and prepared an Ark is it not a high sign of unbelief that there being an Ark of everlasting Salvation ready prepared to our hand we will not so much as come to it Will you be perswaded certainly that the Ark Door stands open his offers are free do but come and try if he will turn you away no he will not him that comes to me I will in no wise cast out And as there is such acceptance and sure preservation in him there is as sure perishing without him trust on what you will be you of a Giants stature as many were of them to help you to climb up as they would sure do when the Flood came on to the highest Mountains and tallest Trees yet it shall overtake you make your best of your worldly advantages or good parts or civil righteousness all shall prove poor shifts from the flood of wrath which rises above all those and drowns them only the Ark of our Salvation is safe think how gladly they would have been within the Ark when they found Death without it and now it was too late how would many that now despise Christ wish to honour him one Day Men so long as they thought to be safe on the Earth would never betake them to the Ark would think it a Prison and could Men find Salvation any where else they would never come to Christ for it this is because they know not But yet be it necessity let that drive thee in and then being in him thou shalt find reason to love him for himself besides the Salvation thou hast in him 2. You that have fled into him for refuge wrong him not so far as to question your safety what though the floods of thy former guiltiness rise high thine Ark shall still be above them and the higher they rise the higher he shall rise shall have the more glory in free justifying and saving thee though thou find the remaining power of sin still within thee yet it shall not sink thine Ark there was in this Ark sin yet they were saved from the flood if thou doest believe that puts thee in Christ and he will bring thee safe through without splitting or sinking 3. As thou art bound to account thy self safe in him so to admire that love that set thee there Noah was a holy Man but whence was both his holiness and preservation while the World perisht but because he found favour or free grace as the word is in the eyes of the Lord. And no doubt he did much contemplate this being secure within when the cries of the rest drowning were about him thus think thou seeing so few saved in this blessed Ark wherein I am in comparison of the multitudes that perish in the deluge whence is this why I chosen and so many about me left why but because it pleased him But all is streight here we have no hearts nor no time for ample thoughts of this love till we be beyond time then shall we admire and praise without ceasing and without wearying Verse 21. 21. The like figure whereunto even Baptism doth also now save us not the putting away the filth of the flesh but the answer of a good Conscience towards God by the resurrection of Iesus Christ. AS the Example the Apostle here makes use of is great and remarkable so its fit and sutable for the instruction of Christians this he clears in
the particular resemblance of it with the rule of Christianity Baptism the like figure c. In them 1. The end of Baptism 2. The proper vertue or efficacy of it for that end A resemblance in both these to Noah's preservation in the flood Save us This is the great common end of all the Ordinances of God that one high mark they all aim at And the great and common mistake of them is that they are not so understood and used We come and fit a while and if we can keep awake give the Word the hearing but how few of us receiâ—e it as the ingraâ—ted Word that is able to save our Souls were it thus taken what sweetness would be found in it that most as hear and read it are strangers to How precious would these lines be if we lookâ—â— on them thus saw them meeting and concentring in Salvation as their end Thus likewise the Sacraments considered indeed as Seals of this Inheritance annexed to the great Charter of it Seals of Salvation this would powerfully beget a sit appetite for the Lord's Supper when we are invited to it and would beget a due esteem of Baptism would teach you more frequent and fruitful thoughts of your own and more pious considerations of it when you require it for your Children A natural eye looks upon Bread and Wine and Water and the outward difference of their use there that they are set apart and differenced as is evident by external circumstances from their common use but the main of the difference where their excellency lies it sees not as the eye of faith above that espies Salvation under them and Oh! what another thing are they to it than to a formal user of them We aspire to know the hidden rich things of God that are wrapt up in his Ordinances We stick in the shell and superfice of them and seek no further that makes them unbeautiful and unsavoury to us and that use of them turns into an empty custome Be more earnest with him that hath appointed them and made this their end to save us that he would clear up the eye of our Souls to see them thus under this relation and see how they â—uit to this their end and tend to it and seriously 〈◊〉 Salvation in them from his own hand and we shall find it Save us So that this Salvation of Noah and his Family from the Deluge and all outward deliverances and Salvations but dark shadows of this let them not be spoke of these reprivalls and prolongings of this present liâ—e to the deliverance of the Soul from death the Second death the stretching of a moment to the concernment of Eternity How would any of you welcome a full and sure protection from common dangers if such were to be had that you should be ascertained of safety from Sword and Pestilence that what ever others suffered about you you and your Family should be free And they that have escaped a near danger of this kind resting there as if no more were to be feared whereas this common favour may be shew'd to these that are far off from God and what though you be not only thus far safe but I say if you were secured for afterwards which none of you absolutely are yet when you are put out of danger of Sword and plague still death remains and sin and wrath may be remaining with it and shall it not be all one to dye under these in a time of publick peace and welfare as if it were now Yeâ— something more unhappy by the increase of the heap of sin and wrath guiltiness augmented by life prolong'd and more grievous to be pulled away from the World in the middle of peacable enjoyment and Everlasting darkness to succeed to that short Sun-shine of thy day of ease happiness of a short date and misery for ever What availed it wicked Cham to outlive the flood to Inherit a Curse after it to be kept undrown'd in the waters to see himself and his posterity blasted with his Fathers Curse Think seriously what will be the end of all thy temporary safety and preservation if thou share not in this Salvation and find not thy self sealed and marked for it to flatter thy self with a dream of happiness and walk in the light of a few sparkles that will soon dye out and then lie down in sorrow a sad bed that the most have to go to after they have wearied themselves all the day all their life being in a chase of Vanity The next thing is the power and vertue of this means for its end That it hath a Power is clear in that it is so expresly said it doth save us which kind of power is as clear in the way of it here exprest not by a natural force of the Element though adapted and sacramentally used it only can wash away the silth of the Body its Physical Efficacy or power reaches no further but it is in the hand of the Spirit of God as other Sacraments and as the Word it self is to purifie the Conscience and convey Grace and Salvation to the Soul by the reference it hath to and union with that which it represents It saves by answer of a good Conscience unto God and it affords that by the Resurrection of Iesus from the dead Thus then we have a true Accompt of the Power of this and so of other Sacraments and a discovery of the error of two extreams 1. Of those that ascribe too much to them as if they wrought by a Natural inherent Vertue and carried Grace in them inseparably 2. Of those that ascribe too little to them making them only signs and badges of our Profession signs they are but more than signs meerly representing they are means exhibiting and seals confirming Grace to the Faithful But the working of Faith and the conveying of Christ into the Soul to be received by Faith is not a thing put into them to do of themselves but still in the Supream hand that appointed them and he indeed both causes the Souls of his own to receive these his Seals with faith and makes them effectually to confirm that Faith which receives them so They are then in a word neither empty signs to them that believe nor effectual Causes of Grace to them that believe not The mistake on both sides arises from the inconsideration of the relative Nature of these Seals and that kind of Union that is betwixt them and the Grace they represent which is real though not Natural or Physical as they speak So that though they do not save all that partake of them yet they do really and effectually save Believers for whose Salvation they are means as the other external Ordinances of God do Though they have not that Power which is peculiar to the Author of them yet a Power they have such as befits their Nature and by reason of which they are truely said to Sanctifie and Justifie and so to
save as the Apostle here avers of Baptism Now that which is intended for our help our carnal minds are ready to turn into a hinderance and disadvantage The Lord representing invisible things to the eye and confirming his Promises even by visible seals we are apt by the grossness of our unspiritual hearts instead of steping up by that which is earthly to the Divine Spiritual things represented to stay on the outward Element and go no further therefore the Apostle to lead us into the inside of this Seal of Baptism is very clear in designing the effect and fruit of it Not says he putting away the silth of the flesh and water if you look no further can do no more There is an invisible impurity upon our Nature chiefly on our invisible Part our Soul this washing means the taking away of thatâ— and where it reaches its true effect it doth so purifie the Conscience and makes it good truly so in the sight of God who is the â—udge of it Consi 1. â—s a pitiful thing to see the Ignorance of the most professing Christianity and partaking of the outward Seals of it and yet knowing not what they mean know not the spiritual dignity and vertue of them blind in the Mysteries of the Kingdom and not so much as sensible of that blindness And being ignorant of the Nature of these holy things cannot have a due esteem of them which arises out of the view of their inward worth and efficacy A confused fancy of some good in them and this rising to the other extream to a superstitious confidence in the simple performance and participance of them as if that carried some inseparable Vertue with it which none could miss of that are sprinkled with the Waters of Baptism and share in the Elements of Bread and Wine in the Lord's Supper And what is the utmost Plea of the most for their Title to Heaven but in these relative and external things they are Christians are Baptized hear the Word and are admitted to the Lord's Table not considering how many through all these have gone and daily are going on in the ways of death never coming near Jesus Christ who is the Way and Truth and the Life whom the Word and the Seals of it hold forth to Believers and they are washt in his Blood and quickened with his Life and made like him and Coheirs of Glory with him 2. Even thâ—y that have some clearer Notion of the Nature and 〈◊〉 of the Seals of Grace yet are in a practiâ—â— Error that they look not with due diligence into themselves enquiring after the efficiency of them in their hearts do not study the Life of Christ to know more what it is and then to search into themselves for the Truth and the growth of that Life within them Is it not an unbelieving thing for a Christian when he is about to appear before the Lord's Table and so looks something more narrowly within to find as little Faith as little Divine Affection a Heart as unmortified to the World as cold towards Christ as before his last Address to the same Table after the intervening possibly of many Months in which time had he been careful often to reflect inwards on his Heart and look back upon that new sealing in his last Participation he might likely have been more suitable And truly as there is much guiltiness cleaves to us in this so readily much more in reference to this other Sacrament that is here the Apostles Subject Baptism because but once administred and that in Infancy very seldom and slightly considered by many even real Christians And so we are at a loss in that Profit and Comfort that increase of both Holiness and Faith that the frequent recollecting of it after a Spiritual manner would no doubt advance us to And not only neglect to put our selves upon the thoughts of it in private but in the frequent opportunities of such thoughts in publick let it pass unregarded are idle inconsiderate and so truly guilty beholders and the more frequent we have them are the less toucht with them they become common and work not and the â—lighting of them grows so common with us as the thing Yea when the Engagement is more special and personal when Parents are to present their Infants to this Ordinance and then might and certainly ought to have a more particular and fixed eye upon it and themselves as being sealed with it to ask within after the Fruit and Power of it and to stir up themselves anew to the Actings of Faith and Ambition after newness of Life and with earnest prayer for their Children to be Suâ—ters for themselves for further evidence of their interest in Christ yet possibly many are not much in these things at such times but are more busied to prepare their House for entertaining their Friends than to prepare their hearts for offering up their Infant unto God to be sealed and withal to make a new offer of their own hearts to him to have renewed on them the inward Seal of the Covenant of Grace the outward Seal whereof they did receive as it is now to be conferr'd upon their Infant Did we often look upon the Face of our Souls the seeing of the many spots we have defil'd them with after our washing it might work us to shame and grief and would drive us by renewed Application to wash often in that blood which that water figures which alone can â—etch out the stain of sin and then it would set us upon renewed Purposes of Purity to walk more carefully to avoid the pollutions of the World we walk in and to purge out the pollutions of the Hearts that we carry about with us that deâ—ile us more than all the World besides It would work an holy disdain oâ— sin often to contemplate our selves as washed in so precious a â—aver shall I would the Christian say considering that I am now cleansed in the precious blood of my Lord Jesus run again into that puddle where he so graciously took me out and made me clean Let the Swine wallow in it he hath made me of his Sheâ—pâ—old he hath made me of that excellent order for which all are consecrated by that washing that partake of it washt us in his Blood and made us Kings and Pâ—â—ests unto God the Father Am I of these and shall I debase my self to the 〈◊〉 pleasures of sin No I will think my self too good to serve any sinful lust seeing he hath lookt on me and taken me up and washt and dignified me I am wholly his all my study and business shall be to honour and magnifie him The Answer of a Good Conscience c. The taking away of Spiritual 〈◊〉 as the true and saving effect of Baptism the Apostle here expresses by that which is the further result and effect of it The answer of a good Conscience unto God For its the washing of that filthiness which makes both the Conscience
death and resurrection study them set thine eye upon them till thy Heart take in the Impression of them by much Spiritual and affectionate looking on them beholding the Glory of thy Lord Christ then be transformed unto it 2 Cor. 3. It is not only a moral Patern or Copy but an effectual Cause of thy sanctification having real influence into thy Soul dead with him and again alive with him Oh Happiness and Dignity unspeakable to have this Life known and cleared to your Souls If it were how would it make you live above the World and all the vain hopes and fears of this wretched Life and the fears of Death it self yea it would make it most lovely to them that is the most affrightful Visage to the World It is the Apostles Maxime that the carnal mind is enmity against God as it is universally true of every carnal mind so of all the motions and thoughts of it even where it seems to agree with God yet it s still contrary if it acknowledge and conform to his Ordinances yet even in so doing it s in direct opposite terms to him particularly in this that which he esteems most in them the carnal mind makes least account of He chiefly eyes and values the inside the Natural Man dwells and rests in the shell and superfice of them God according to his Spiritual Nature looks most on the more Spiritual part of his worship and Worshippers The carnal mind 's in this just like it selfe altogether for the sensible external part and cannot look beyond it Therefore the Apostle here having taken occasion to speak of Baptism by terms of Paralel and resemblance with the Flood is express in correcting this mistake It is not says he in putting away the filth of the flesh but the answer of a good conscience Were it possible to perswade you I would recommend one thing to you learn to look on the Ordinances of God suitably to their Natures spiritually and enquire after the spiritual effect and working of them upon your Consciences We would willingly have all Religion reduced to outwards this is ouâ— natural choice and would pay all in this coyn as cheaper and easier by far and would compound for the Spiritual part rather to add and give more external perâ—ormance and ceremony Hence the natural complacency of Popery which is all for this service of the flesh and body-services and to those prescribed of God all deal so liberally with him in that kind as to add more and frame new Devices and Rites what you will in this kind Sprinklings and Washingâ— and Anointings and Incense but whither all this is it not a gross mistake of God to think him thus pleased or is it not a direct afront knowing that he is not pleased with these but desires another thing to thrust that upon him that he cares not for and refuse him what he calls for that single humble heart worship and walking with him that purity of Spirit and Conscience that he only prizes and no outward-service but for these as they tend to this end and do attain it Give me says he nothing if you give not this Oh! saith the carnal Mind any thing but this thou shalt have as many washings and offerings as thou wilt thousands of Rams and ten thousand Rivers of Oyl yea rather then fail let the Fruit of my Body go for the Sin of my Soul Thus we will the outward use of Word and Sacraments do it then all shall be well baptised we are and shall I hear much and communicate ofâ—en if I can reach it shall I â—e exact in poâ—nt of Family Worship shall I pray in secret all this I do or at least I now promise Ay but when all that is done there is yet one thing may be wanting and if it be so all that amounts to nothing is thy Conscience purged and made good by all these or art thou sâ—â—king and aiming at this by the use of all means then certainly thou shalt â—ind life in them But does thy heart still remain uncleansed from the old ways not purified from the Pollutions of the World do thy beloved sins still lodge with thee and keep possession of thy heart then art thou still a stranger to Christ and an enemy to God the word and seals of Life are dead to thee and thou still dead in the use of them all Know you not that many have made shipwrack upon the very rock of Salvation that many which were baptised as well as you and as constant attendants on all the Worship and Ordinances of God as you yet remained without Christ and died in their sins and are now past recovery Oh! that you would be warned there are still multitudes running headlong that same course tending to destruction through the midst of all the means of Salvation the saddest way of all to it through Word and Sacraments and all heavenly Ordinances to be walking hellwards Christians and yet no Christians baptised and yet unbaptised as the Prophet takes in the prophane multitude of God's own People with the Nations Jer. 9. 26. Egypt and Iudah and Edom all these Nations are uncircumcised and the worst came last and all the House of Israel are uncircumcised in the Heart Thus thus the most of us unbaptised in the heart and as this is the way of personal destruction so it is that as the Prophet there declares that brings upon the Church so many publick Judgments and as the Apostle tells that for the abuse of the Lord's Table many were sick and many slept Certainly our abuse of the holy things of God and want of their proper Spiritual Fruits are amongst the prime sins of this Land 〈◊〉 which so many 〈◊〉 have fallen in the Fields by the Sword and in the Streets by Pestilence and more likely yet to fall if we thus continue to provoke the Lord to his Face for it is the most avowed direct affront to prophane his holy things and thus we do while we answer not their proper end and are not inwardly sanctify'd by them we have no other Word nor other Sacraments to recommend to you than these that you have used so long to no purpose only we would call you from the dead forms to seek the living power of them that you perish not You think the renouncing of Baptism a horrible Word and that we would speak only so of witches yet it is a common guiltiness that cleaves to all who renounce not the filthy lusts and the self will of their own hearts for Baptism carries in it a renouncing of these and so the cleaving unto these is a renouâ—cing of it Oh! we all were sealed for God in Baptism who lives so few that have the Impression of it on the Conscience and the expression of it in the walk and fruit of their life We do not as clean washed persons abhor and fly all pollutions all fellowship with the unfruitful works of darkness We have been a