what fear yea what vehement desire yea what zeal yea what revenge In all things ye have approved your selves to be clear in this matter Here are inward works works of mortification works of sanctification heart-works such as all the faculties and affections of the soul are imployed in not meer external acts and outward formalities without life and power An Hypocrite may go as far in these seemingly yea and farther too than some sound and sincere-hearted Christians Look therefore into thine heart examine the matter there and do it faithfully without putting a cheat or fraud upon thy self and if thou findest thy self under this character that the Apostle here gives of a true penitent then I dare pronounce thee a regenerate person and one that hast no just reason to be afraid or unwilling to dye SECT 5. Two more special remedies added to the former viz. a reconciled God and a good conscience Where first of a reconciled God TO the aforesaid general remedy I shall add two special ones which yet do more or lesse alwaies accompany the former The first is a reconciled God which speaks much particularly these five things First That Divine Justice is fully satisfied so fully that it can lay no farther claim upon which God presently saies concerning the soul for whom such satisfaction is made Deliver him for I have found a ransome I am well appayed for all the wrongs hee hath done unto me and for every debt he hath contracted Secondly That Gods anger is thereupon appeased his wrath extinguished and so himself wholly pacified and attoned All displeasure is now gone not an angry word now nor an unpleasing look any more And when all frowns are out of Gods face why should not all tears bee wiped from our eyes Thirdly It alwaies brings pardon with it Reconciliation necessarily supposeth a total removal of guilt No charge comes in against that soul with whom God is reconciled nor none wil be heard against it How busie soever Satan is that great accuser of the Brethren yet he can do nothing now when the Attonement is once past and remission obtained through the blood of Jesus it abides for ever 'T is everlasting mercy everlasting love As God is unchangeable in his Nature so in his Word and Promise Hath hee made it one branch of the Covenant to pardon the iniquity of a poor penitent Believer and remember his sin no more Jer. 31.34 He will be as good as his word and the Soul that trusts him shall finde it so Fourthly By means of this the soul stands wholly blameless and as 't were without the least spot or wrinkle before God 'T is a pure and an holy Soul so thoroughly washed by an all-cleansing blood so 't is called 1 John 1.7 that no defilement remains upon it nothing unlovely or displeasing It is become a great beauty as I may say now and a very taking Object in the eye of God And thereupon Fifthly he takes it into his peculiar favour and admits it into his very bosome as his Spouse-Royal Queen Hester when first purified and perfumed with the Oyle of Myrrhe and other rich Odours Esth 2. was not more acceptable to the embraces of Ahashuerus than a soul thus cleansed and purified by the blood of Jesus and sweetned by his precious Oyntments is unto the God of Glory Hee is no longer now a stranger much less an enemy unto the soul but a dear Lord and Husband a God in Covenant with it for ever All which considered tell me what reason is there or can there be for any man to be afraid and so consequently unwilling to dye with whom God is thus reconciled Sure none at all And this is the first special Remedy SECT 6. Of a good Conscience which is the second special Remedy and wherein it consists It hath two branches 't is a quiet Conscience and an excusing Conscience a quiet Conscience consists also in two things 1. In a setled and well-grounded peace 2. In being void of offence both towards God and towards men Where of the first I Come now to the second special Remedy a good Conscience which doth likewise much fortifie against the fear of Death I shall not here speak of Conscience at large neither of its Nature nor several operations nor enquire whether it be properly an Habit as Scotus Bonaventure and Durandus with other Schoolmen would have it but onely briefly lay down a few things for the right understanding of it First Then it may be thus described It is the judgement of a man concerning himself as it is subjected to the judgement of God the supream Judge and is that which God himself as I may so say appeals to Isa 5.3 Judge I pray betwixt me and my Vineyard So 1 Cor. 11.31 If we would judge our selves we should not be judged And Secondly 'T is said to be a good Conscience when it judgeth rightly and according to the Word of God which alone both directs and bindes it Thus it is honestè bona good in respect of the honesty and integrity of it when it accuseth or excuseth rightly and according to truth and this in all the actions of a man's life whether good or bad For in Conscience are two things by which it is enabled to make a judgement of its own Acts. 1. That which Divines call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a treasury of Knowledge in which the Notions of things to be done or not to be done are as 't were kept and conserved 2. That which is called judicium practicum or rather the act of a practical judgement proceeding from the understanding faculty which is the chief seat of Conscience and because it alone next to God himself knows its own act and none else therefore the knowledge of it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a con-knowledge as I may so say or a knowledge in combination with Gods knowledge which hee hath of man and of his actions as oâ—â— Learned Perkins expresseth it whom Amesius follows But to say no more about this but what the Apostle doth 1 John 3.20 If our heart condemn us God is greater than our heart and knoweth all things I proceed to speak of a good Conscience as it is pacatè bona a quiet Conscience of which there are two branches wherein it doth consist The first is a settled and well-grounded peace It is not any kinde of peace a sleight and unsound peace that makes a quiet conscience or can give such a rest and complacency unto it as to cause it to become a Nightingale in a mans own bosome and that in the time of the greatest distress that can befal him in this world No but it is a firm and sollid peace that must that can do this and no other Now that I may be the better understood what I mean by such a sollid firm settled and well-grounded peace as constitutes a quiet Conscience that is at peace within it self and makes its own Musick whatever clamours
return to him when he contends with them when he smites and smites so smartly too and seems to threaten yet worse things when will they return Truly the sight of this were there nothing else to trouble one would make a true mourner in Zion not care how soon he were taken out of this evil World no more to have to do with it Farewel therefore Courteous Reader whoever thou art and let you and I prepare with all speed for heaven This is the counsel and shall bee through Grace the practice of him that as passionately wisheth for thine eternal welfare as for his own J. B. THE CONTENTS Section 1. THe Words explained the Text divided and Doctrines raised Section 2. The first Doctrine propounded and the method laid down for the handling of it Section 3. The true causes assigned that justly fill men with horrour and dread at the thoughts of death and so render them much affraid and unwilling to dye Section 4. What it is that gives a good and sufficient relief against the fear of death greatly fortifying and encouraging the heart when it makes its approach unto it Where first the remedy is laid down generally Section 5. Two more special remedies added to the former viz. A reconciled God and a good conscience Where first of a reconciled God Section 6. Of a good Conscience which is the second special remedy and wherein it consists there are two branches It is a quiet Conscience and an excusing Conscience A quiet Conscience consists also in two things 1 In a settled and well grounded peace 2 In being void of offence both towards God and towards men Where of the first Section 7. Of the second branch of a quiet Conscience namely a conscience void of offence both towards God and towards men Section 8. Of an excusing Conscience which makes its own defence 1 Against the challenge of exacting justice 2 Against the malice of an accusing Devil Section 9. Two important Objections answered against the preceding Doctrine and what hath been said upon it Section 10. The Uses and improvement of the point First by way of Information and then of Exhortation both to good and bad SICK-BED Thoughts PHIL. 1.23 Having a desire to depart and to be with Christ SECT 1. The words explained the Text divided and Doctrines raised AMong the many advantages that accrued to the Gospel in general and to Pauls own spirit in particular from his sufferings at Rome this was one that he was gotten loose from the world was raised in his desires after heaven and in more vehement longings after Christ so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a desire plainly intimate The words are very emphatical and saies Zanchy upon the place import three things 1. An ardency of affection from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ardere which signifies to burn whence appetitus ardens effrenis libido a burning desire a strong vigorous and intense desire with great vehemency and earnestnesse 2. This desire is intrinsecal and productive by the soul only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is properly the work of the minde which is the fountain from whence all desires flow the mint where they are all coyned as that is such are the desires good or bad If that be holy pure active heavenly so are the desires but if the minde and heart be impure cool and faint in its affections towards God and the things of God then the desires are so too impure weak and faint therefore 3. The participle of the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a desire notes a continued act a desire alwaies in action ever working till the thing desired bee accomplished and fully attained It is not slothful nor idle at all puts a man upon running without weariness upon praying without ceasing Now this desire here is carried out after two things to depart and to go to Christ First To depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to be dissolved say our old English Bibles agreeable to Jerome's Translation by the Latin word dissolvi which is to bee resolved into our first principles the body to the dust and the spirit to God that gave it Which also Scaliger and Erasmus follow Many learned men have criticised upon this Greek word and given their various opinions about the true notion of it the chief of which because they have something of instruction in them I will here take notice of and recollect together Sometimes 't is the Marriners word verbum a nautis translatum saies Erasmus when he doth soluere Anchoram loosen his Ship weigh Anchor and upon the very first fair wind makes haste to bee gone to his desired Port Thus the Syriack reads it so doth Chrysostome and some others And indeed what is this life of ours here in this World but a flitting up and down and changing place as a Ship at Sea that still is passing to and fro from shore to shore and whilst it doth so doth it not meet with many troublesome and rough Seas and is it not often endangered by high winds boisterous waves rocks and quicksands than which what can be a more lively Emblem of the life of man which alwaies encounters so many hazards and tossings till at last it grows leaky and crazy like an over-worn Ship that can sail no longer and is it any marvel if then it be willing to weigh Anchor and get with what speed it may to the Heaven and Haven of its rest Even an Heathen hath passed this sentence upon the life of man Seneca by name who writing to Polybius hath these words in hoc tam procelloso in omnes tempestates exposito mari navigantibus nullus portus nisi mortis est Ad Polyb. c. 28. in this tumultuous and stormy sea exposed to all manner of tempests no safe Port is found to the Saylers but that of Death The like passage Ambrose hath after him in his Book de bono mortis c. 8. Justo mors salutis portus to a just man death only is the safest Haven Sometimes 't is the Souldiers word when hee doth soluere funes at the command of his General loosen his Tent in which hee lies upon the ground plucks up the stakes unties the cords that he may quit his old quarters for new ones And what metaphor can bee more proper than this also to set forth our condition here for is not the life of every good Christian in this World a Souldiers life under his Captain General and must he not alwaies be both in a fighting and moving posture ready to follow his General where-ever he marcheth must he not sit loose from every place and carry as I may so say his Tent with him to pitch it down and take it up again as occasion serves till at last the cords be not only loosned but broken and especially that silver-cord mentioned in Eccles 12.6 by which the soul is fastened to its body as to its Tent and what else
otherwise may be round about it I shall lay down several things to which it bears a faithful witness and of which it hath clear and satisfying evidences within it self in which sense it is that Salomon speaks Prov. 14.14 where he saith that a good man is satisfied from himself First Then a quiet Conscience and setled in such a firm peace as aforesaid bears witness to this that it hath truly and savingly closed with Jesus Christ and this by a double act an act of faith and an act of love By an act of Faith considering him as Christ-Crucified in which sense most properly hee is the next and immediate object of Faith And by an act of Love considering him as a most excellent and lovely person In which sense properly he is the highest object of our love for 't is amabile something lovely that is most properly objectum amoris the object of love Now when Conscience gives evidence of such a double closure with Jesus Christ both as a Prince and a Saviour as a dying Mediatour and a dear Lord and Husband and that it hath not onely done this for once as I may so say but continues to do this alwaies by new acts of Faith and Love by repeated acts every day and so is alwaies united to him hath and doth alwaies accept him is as 't were alwaies embracing him and cleaving to him and that as heartily and affectionately as ever a pleased Bride did to and with her beloved Bridegroom and that it hath taken him and ever doth take him as God gives him with all his Offices and Powers over the Soul as King Priest and Prophet to be taught and ruled as wel as saved by him I say when Conscience bears witness to this and hath an undoubted and clear proof of this within it self What greater foundation can it lay for its own peace and quiet For doth not peace come in by believing The Apostle saith it doth Rom. 15.13 and indeed where is such a peace to be had a peace so sweet and satisfying as a soul enjoyes that hath contracted a friendship a great and intimate friendship between Christ and it self Now this every believing soul doth every true lover of Christ that closeth with him by such a double act of Faith and Love as hath been now mentioned For doth not such a closure 1. Necessarily make an union betwixt Christ and the soul a strict firm and entire union And where such an union is doth not communion follow too Sweet and blessed communion for doth not Christ and the Soul now live in each others bosomes Is there any more than one heart as it were between them Espousals when finished give more than co-habitation here more than a meer dwelling together namely a mutual in-dwelling in each other the Soul in the very bosome and heart of Christ and Christ and Christ only in the soul So saies the Apostle Christ in you the hope of Glory Col. 1.27 And if any man be in Christ he is a new Creature 2 Cor. 5.17 And can there be so sweet a peace then any where as here Secondly When Conscience bears farther witness that as it hath closed thus with Crucified Christ and lovely Christ in his person so that it hath done as God himself doth laid all its sins upon Christs back transferred all thither transposed them all from its own back to his who is best able to bear them yea who alone can bear them and the wrath of God due to them Compare Isa 53.6 with 2 Cor. 5.21 Where 't is said that God hath laid upon him the iniquity of us all that is of all that believe and that he hath made him to be sin for us What else did the slain Goat which was offered up for all the sins and uncleannesses of the children of Israel signifie Levit. 16.7 15 16. and the live-Goat over whose head all the iniquities of the Children of Israel and all their transgressions in their sins were confessed and upon whose head they were all put and he sent away into the Wilderness or as some say into the land of forgetfulness verse 21 22. I say what did they both signifie but this that Christ is he whom these two Goats typifyed Christ onely that bears our sins dyes for them and carries them away so as they never come into remembrance any more and that he was anti-type to both these Goates and that in this respect only is evident in the New Testament first to the slain Goat therefore is called the Lamb slain Rev. 5.6 9. and also to the scape-Goat therefore said to bee the Lamb of God that taketh away or beareth away so 't is in the Margent in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sins of the world John 1.29 Upon him then it is that every true Believer lays all his sins and that even every day as fast as he commits them brings new loads new burthens to Christs back all his new contracted guilts and were not Christ mighty to bear as well as mighty to save how could he stand under such encreasing weights And from so many hands too that continually lay load upon him For doth not a true Believer and right improver of Christ Crucified every day do two things bring something to Christ and fetch something from him First he brings something to Christ What 's that you 'l say Why hee brings both his worst and his best to Christ His worst that is his sins and laies them on Christs back his best and that is his heart and affections in all the Services he performs to him And then fetcheth something from him every day and if you ask what that is I answer nothing but his All all his Pardons all his Comforts all manner of supplies from his rich stores strength against his Corruptions and Temptations abilities for the Exercise of every Grace and Performance of every Duty Now then if Conscience bears witness to this too is not here new matter of peace still Thirdly When Conscience bears witness that since the soul hath come into Christs arms and transferred all its sins upon his back it hath also arrayed it self with his Robes his Robes of Righteousness that the same Faith which united it to his Person hath put 〈◊〉 his Ornaments and so is not only 〈◊〉 to him but wears him and is thereby become beautiful and glorious Beautiful with his Beauty and comeliness which he hath put upon it Ezek. 16.14 with those Garments of Salvation which he hath now cloathed it with and all be-deck'd it as a Bride is decked with Jewels Isa 61.10 for how tattered and terne soever a poor soul be before 't is espoused to Christ yet when that day once comes that blessed day of all others 't is in rags no longer but puts on its Robes of state When Salomons Queen stands by him she stands there like her self as one made meet to be his Queen in gold of Ophir and cloathing of
cares not how much hee decreaseth so Christ may increase No proud ambitious Haman ever sought his own honour so much as he seeks Christs his heart his whole-heart is set upon this his time his estate his parts his power and interest among men if any he hath all shall be improved this way to serve Christ let his sufferings be what they will or can be in his Name Liberty bodily Pains no Prisons scare him no sorrows whatever so Christ may gain by it Now when Conscience bears witness to this also as well as to the former particulars that this is the frame of his heart or at least that he sincerely desires and endeavours that it may be so this man I dare avouch hath a quiet Conscience a Conscience settled in a well-grounded peace and so hath no just reason to fear death SECT 7. The second Branch of a quiet Conscience namely a Conscience void of offence both towards God and towards men A Conscience void of offence towards God is a Conscience impelling and putting a man upon his utmost endeavours in all things to approve it self to God and to walk before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto all pleasing Col. 1.10 Which the Apostle saies is to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worthy of the Lord who in all things deserves to be pleased by his own Creatures especially by man above the rest for whom he hath done more than for all the rest more than for Angels themselves Now he that upon consideration thereof doth all he can to testifie his gratitude to his most obliging God in avoiding every thing that may offend him not onely every sin but every occasion unto sin every shadow of it and so hates the very garment spotted of the flesh and also in doing whatever may be acceptable and delightful to him this man if any hath a Conscience void of offence towards God For to be sure he alwaies doth three things that none else do First He makes it his great care and study to finde out the whole will of God concerning him to understand all his Duty Secondly To practice all that hee knows thereof even to his utmost So that God himself may say of him as he did of his Servant David Act. 13.22 I have found David my Servant a man after mine own heart he shall do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my wills and indeed herein lies the very excellency of our obedience that 't is done in compliance with and pursuance of the Divine Will and to have our own wills engaged in so doing for as 't is the will in God that an holy man chiefly looks at as the ground and great reason of his obedience so 't is the will in man that God also chiefly eyes in all he doth If there be first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a willing minde sayes the Apostle it is accepted 2 Cor. 8.12 Intimating that if this be wanting let the Duty in the matter of it or seeming performance otherwise be never so splendid and glorious yet 't is not accepted 'T will be no better than a guilded iniquity as the Lord saies to Judah by the mouth of the Prophet Jeremiah Chap. 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquitas tua inaurata 't is but a fine painted sin when all is done We say in Phylosophy forma dat esse 't is not the matter but the form that specificates every thing and distinguisheth it from all things else it is much more true in Divinity the heart and Soul of the man must be in every act of that obedience which pleaseth God he must be sincere in it and that universally and constantly every command must bee readily embraced and gladly obeyed and he that doth this or at least strongly desires and endeavours it is upright before and acceptable to God especially it being added in the Third place that wherein he fails 't is the great grief and sorrow of his heart that which costs him many a sigh in secret and many a tear between God and him and this briefly is to have a Conscience void of offence towards God and concerning which he can appeal to God as Job did whatever men say or think of him Job 16.19 20. Also now my witnesse is in Heaven and my Record is on high my friends scorn me but mine eye poureth out tears unto God The next thing is That 't is a Conscience void of offence towards men too When is that you 'l say When there is a great tenderness in the Conscience of doing wrong to any no not in the least and a great impulse to do to every man what is right and just and this from a principle of holiness For holiness towards God is the root upon which Righteousness towards men stands and from whence only it springs and grows And the truth is without both these Conscience cannot be good neither as a light nor as a witness nor as a Judge It can perform none of its Offices in fit manner nor due order the rule holds here as much as any where ad constituendum bonum ponenda sunt omnia requisita sed malum fit ex quolibet defectu to constitute a good thing all requisites must be present but one defect onely makes it evil Therefore the Apostle when he would describe a good Conscience puts in comprehensive words words that take all in that render it every way good Honestè bona pacatè bona good in the integrity of it good in the calmness and peaceableness of it Void of offence How large is that and void of offence towards God! how large is that too What needed hee have added any more The truth is whoever offends men and himself among others whoever interrupts his own peace brings any guilt upon his own Soul as well as doth wrong to another doth he not even therein also offend God and transgress his Law However the Apostle notwithstanding adds that also Void of offence towards men and thought it necessary to do so not onely for the more full vindication of himself before the Roman Governours to whom hee appealed but to intimate that his actions were every way such that hee durst appeal even to men also whoever they were though enemies as well as a righteous God if they would but be impartial and lay aside passion and prejudice that he was unjustly accused But this by the way onely Let 's consider what the Apostle means in this place by a Conscience void of offence towards men I conceive he doth not place it in meere moral acts of justice such as fair dealing paying every man his own giving every man his due and such like but in a pious and religious care no way to become an offence a stumbling-block or scandal to any by any dangerous opinion or evil example and that this is the Apostles sense or at least his principal meaning two things induce me to believe 1. What hee saies in the fore-going verses 14 15 where he
speaks of the soundness of his Faith believing all things that are written in the Law and the Prophets and of the holiness of his practise in a pure and right worshipping of the God of his Fathers to both which he immediately subjoyns this his double exercise of a good Conscience or a Conscience void of offence both towards God and towards men 2. The Annotation of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated void of offence properly signifying one that doth not cause another to stumble for so this very word is used in Luke 4.11 For dashing ones foot against a stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Balaam taught Balak how to bring Israel into sin by Whoredome and Idolatry 't is said Rev. 2.14 he taught him to cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stumbling-block before the Children of Israel Hesychius Estius Beza Grotius and many other learned men criticize upon this word variously but all in effect amounts to this when a man becomes an occasion to his Neighbour any way to sin he is then a scandal a stone of offence a Trap Gin or Snare to him and is guilty of the curse pronounced in Lev. 19.14 upon those that lay stumbling-blocks before the blinde Now hee that by all means takes heed of this as well in things Spiritual as otherwise hee it is that most truely may be said to have a Conscience void of offence towards men Thus have I done with the first general Branch of a good Conscience a quiet Conscience I come to the second SECT 8. Of an Excusing Conscience which makes its own defence 1. Against the Challenge of exacting Justice 2. Against the malice of an accusing Devil I Will begin with the first The Challenge of Exacting Justice What is that Challenge you 'l say Why it challengeth for the breach of the whole Law of God and this a thousand and a thousand times over for manifold and great wrongs done to God besides such as an abuse of his patience forbearance and long-sufferance great and high ingratitudes for many Mercies received non-improvements of the means of Grace with many other crimes of like nature but especially for Gospel-sins and the neglects of those offers which for a long time were made before ever they were at all regarded or hearkned to For all which Justice crys out to the God of Justice against the Sinner calls for satisfaction and that to the utmost farthing both principal and interest or else away let him go saies Justice away with him to Prison to Hell-fire there let him lie and there let him be punished too according to the merits of the cause spare him not says Justice let him know what it is to sin against such a God and abuse such Mercy as he hath abused This and abundance more hath Justice to say even against the best man and woman in the world To all which an excusing Conscience makes answer and defends it self thus by pleading three things against which even Justice it self can make no reply but is left wholly speechless First Acknowledgeth that Justice is just in its Challenge that it self is indeed the person guilty of all this of all these debts and these crimes but withal that both the debt and the guilt is transferred and that Justice it self must herein be just also in making its challenge where the debt and the guilt lies which is not now upon me saies Conscience but upon Christ my surety who hath undertaken for me my gracious God hath laid all my sins upon his back and my gracious Redeemer was willing he should and thither I also have carried them and laid them too Secondly Conscience excuseth it self again thus Christ hath not only taken my debts and guilts upon him but he hath endured the punishment and paid the whole debt First for my debts I shall never contract greater or larger debts than he hath already discharged for me and that before-hand too and in better coyn than ever could have been pay'd by any other not with silver and gold but with that which is much more precious his own heart-blood 1 Pet. 1.18.19 And for Punishment hath he not undergone that also And for whom did he undergo it if not for me and such as I am He had no sin of his own to suffer for no sin by inhesion his holy heart had not the least defilement in it Well then it was for my sins that he suffered And did he not suffer to the full Pray speak Justice Was one lash forborn One wound abated Was he not all over wounded for my transgressions even all in a gore-blood How did the drops run trickling from him while the stripes were laid thick on him And why so saies Conscience but that I might be healed Isa 53.5 Hath not the Holy Ghost it self taught me to say so and commanded me to believe it Now then what can Justice it self desire more Ought any debt to be payed any more than once or doth any just Law inflict punishment more than once for one and the same offence Thirdly Conscience proceeds yet farther in its own defence and adds one plea more and 't is a great one without which the two former could never be verifyed by him as to his own particular What is that you 'l say Why 't is the blood of sprinkling for saies Conscience that it may indeed appear that I am one of those for whom Christ hath done this for whose sins he hath undergone his sufferings and whose debts he hath paid that I am indeed one of his saved and redeemed ones Behold here the sprinklings of his blood upon me Where-ever that is found the Conscience cannot not be evil the heart is washed thorowly Heb 10.22 But this thorough-Grace you cannot deny to be upon me and therefore while I adore the Mercy that hath thus sprinkled mee I fear not you Justice nor any Challenge that you do or can make against me But then Satan happily will come in with his Accusations and these great and heavy For that malicious foul-Fiend is wont to lay his charge deep calumniari fortiter and to the very best of Saints too in their Generations Thus he did to Job to Paul yea unto Christ himself he wants not impudence as we may see in Jobs case nor cares he how many lyes hee tells to traduce God and trouble a Saint and he never doth it more than when sickness or any other troubles seizeth him and death approacheth And the whole charge which he bringeth in usually is three-fold or may all be reduced to three general heads First Sins of Commission these he enumerates multiplies and aggravates with all manner of horrid circumstances of time place manner measure endeavours to make them all no less than presumptuous sins sins against Conscience against much light great love many obligations from the God of all Grace and Mercy For the circumstances of time and place don't you remember saies this Accuser of the Brethren
many ardent affections and pious ejaculations may pass from the heart to Heaven which the Devil may not know the reason of and of which alone God is witness This then is another excuse that Conscience makes for it self and 't is none of the least And yet 4. There is one more a very good one when all else is said that can be the Conscience flies to that in 1 Joh. 1.7 The blood of Christ cleanseth me from all sin So that let the Devil accuse as home and charge as deep as hee can yet here to be sure is a full answer for him an irrefragable one and such as he can never invalidate or take away the force of And in case Satan should be so impudent as to urge the matter farther and say that is true the blood of Christ cleanseth from all sin but that belongs to none but a true Beleiver which you can never prove your self to be To this Conscience answers likewise and that roundly and smartly Thou lyest Devil and besides thou art no Judge in this case it comes not within thy cognisance what transactions are in my soul what mutual embraces betwixt Christ and me what acts of faith and love are in that secret place as I said before thou knowest not It doth not therefore follow it is not de non entibus de non apparentibus idem est judicium things that appear not to one that is ignorant are as if they were not Let that matter alone Devil for as cunning as thou art thou art no Judge in it it is enough that my God who alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knower of the heart Acts 15.8 knows that I love him and believe in him whether thou knowest it or not Thus now we see what a good Conscience is in both the parts of it both as 't is honestè bona pacatè bona as 't is a quiet Conscience and an excusing Conscience every way void of offence both towards God and towards men and where such a Conscience is is it not a sufficient fortification against the fear of Death What is it that can be a just ground of trouble to this man That which is the most disquieting thing of all namely his sin and the guilt of it that is removed Christ hath taken it off from him What is it can be matter of terrour to him at the great Tribunal which he must one day stand before No enemy will appear against him there for God is reconciled to him and hee that shall sit there as his Judge is no other than his Redeemer And if Conscience here even in this life whose internal motions are known to none but God himself upon which ground none else but he can impose a Law upon it and oblige it be at so much ease Surely 't is from the same God that he is going to who alone can comfort or afflict the person to all eternity hereafter whose conscience he alone also can comfort or afflict in time But I hasten to answer two impertant objections which seem much to contradict all that hath been said hitherto SECT 9. Two important objections answered against the preceeding doctrine and what hath been said upon it FIrst It may be some will say shall we think that all those that are afraid or unwilling to dye are to be looked upon as persons without such a quiet and excusing Conscience or as those which have not such inward testimonies of a good estate and that in all the particulars which have been mentioned Would not this be very uncharitable to pass such a censure Yea and very unwarrantable too and against plain evidence both of Scripture and Experience Of Scripture which positively affirms Heb. 2.15 that some and those precious ones too for 't is spoken of Saints through fear of death are all their life time subject to bondage And doth not experience farther prove it almost every day How many choice Servants of Christ have met with hard struggles when they come to dye Have been willing to live yet longer if it might bee Have they not had their dreads on them Yea their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangs and bands in their death like a woman in travel Secondly On the other hand is it not a very ordinary thing to see wicked men live and dye in peace Men as vile as prophane and deboished as any the earth hath and yet their Consciences are quiet notwithstanding they have no disturbance at all from them nor as the Psalmist saies have they any bands in their death Psal 73.4 but seem to pass out of the world as innocent as Lambs and without any fear at all upon them These are two considerable Objections indeed and must be answered and to satisfaction too least the truth before delivered bee prejudiced and shaken by it I answer therefore to both in order and first to the first objection I say three things First by way of concession I grant it that many who have indeed such a quiet and excusing Conscience a Conscience void of offence both towards God and towards men as I have been speaking of do notwithstanding dye with fears upon them and seem to be taken out of the world by violence rather than freely to go out of it and this contrary to the very precepts even of an Heathen moralist For what saies Seneca in his 104th Epistle Vir fortis sapiens exire debet è vita non trahi a wise and a valiant man ought to go readily out of this life not to be drawn And again quid est obsecro cur timeat mortem homo What is there in death considered simply in it self that a man should fear cum illâ nihil sit mali nisi quod ante ipsam est timeri the greatest evil of it is to be afraid of it before it comes Thus he even a very Heathen Well but yet for all that such is the extraordinary timidity of some persons and good ones too such is their aptness to despond partly from the natural constitution and temper of their melancholy bodies and mindes partly from the molestation of the great enemy of mankinde through Divine permission the Devil that the work of natures dissolution comes off hard with them and is a much more difficult task to them than to some others And the truth is who that is a Son or Daughter of Adam let them be never so holy and never so fit for Heaven but more or less have something of a cohorrescency of death upon them Two such old friends and so intimate as the body and the soul are loath to part It is natural for every thing to desire and seek the preservation of it self and to oppose and be afraid of that which destroys it Hence 't is that Aristotle in the third Book of his Ethicks the fixth Chapter tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death is most dreadful Thus also another Heathen Epicur Ad me nunc Apud
Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all evils death is the most formidable But what need we go to Heathen Authours for this since the Scripture it self affirms it whilst it saith of Death that 't is the King of terrours Job 18.14 But Secondly I answer That though these fears are found stirring and disturbing the mindes even of good men and women as well as others and we have often experience of it and cannot deny it yet this I affirm that the persons qualified as aforesaid with a good and a quiet Conscience have no just reason to be so fearful but have good and sufficient ground to the contrary What mens fears are de facto is one thing and the ground of them is another that good men have no just ground no reason to bee thus affrighted I still contend for why should they since God is reconciled to them as hath been said and since they have such a Mediatour and Advocate in the Heavens as Jesus Christ and since they have their Pardon in their own bosomes and clear evidences of their own regenerated and sanctified state and of their being already received into favour with that God that they are going to And therefore Thirdly It is very rare that any Childe of God dies under these fears but sooner or latter they make a conquest over them at least in some good degree buffetings they sometimes have and may have for some time and 't is seldome that the most eminent of the Saints escape them Heman's case may be many a good man 's besides Psal 88. throughout but when do we hear of any of them that dye despairing and go out of the world with these terrours unvanquished I would be tender in the case and not be positive in determining one way or other for Francis Spira's sake But am most inclined to think that who-ever are delivered from the wrath to come are also delivered from the prevailing fear of it before they breathe out their last breath Many and famous are the instances which wee have of this kinde such as Mistress Honywood Mr. Throgmorton Mr. John Holland Mris. Katherine Brett and many others which are recorded by such as have left their Funeral Discourses in Print and have written the lives of holy men and Women Those that list may finde some of them in the works of Dr. Thomas Taylor Mr. Bolton Mr. Gataker Mr. Samuel Clark and elsewhere To the other Objection I likewise answer Suppose a prophane Sensualist a Drunkard a Whoremonger a bruitish Rioter that wastes his body his estate his time his conscience in the pursuit of his beastly and silthy lusts that revels it out night and day without any the least regard to God and his ownsoul Suppose a covetous earthly muck-worme that grip's and grasp's per fas nefas right or wrong hee cares not how so he get an estate fill his coffers with silver and his heart with guilt by fraud deceit and oppression that squeezeeth the Fatherless and the Widdow the poor and needy that over-reacheth his innocent and well-meaning Neighbour Suppose the proud and superstitious person that over-looks and scorns every one below himself yea those that are every way his equals at least if not better than he the high and lofty person that can debauch himself without any scruple and renounce all former principles and practices that can swear and for-swear do any thing be it never so vile and impious so that hee may rise by it grow higher in place and esteem among men and attain unto such a grandeur and greatness that hee hath propounded unto himself Suppose a malicious envious person and therein as like the Devil as any you can meet with a bloody minded man that hates God and all goodness that persecutes a Saint with greatest rage and fury for no other reason but because he loves God owns his Waies Ordinances and Institutions Walks holily and by the shining light of his conversation condemns the Generation of the wicked Suppose an Athiest an Apostate that hath out-lived all Conscience that bids defyance to that holy profession which once he seemed to make to God and every thing that hath his Image and Superscription upon it Once more suppose an Hypocrite not only a gross but a fine-spun Hypocrite of which there are too many in these daies that make great pretensrons to Religion it self that seems as devout as zealous and as much concerned for God and his Truth for his holy Waies and Worship as those that are most sincere but all this not in pure love to those things but for some worldly or Carnal ends which otherwise he cannot accomplish I say suppose that these and many such like as guilty of other evils as great as any that I have now mentioned should after their whole life thus spent and that impenitently dye in peace without any the least remorse or check of Conscience would you say or can you think that these men have a good and truely quiet Conscience Men thus obdurated and given up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to an injudicious and reprobated minde as the Apostle's phrase is Rom. 1.28 Men of so profligated a life and so prodigiously wicked that after the hardness of their heart and that cannot repent have treasured up to themselves wrath against the day of Wrath. I say is there or can there be any ground to imagine that they have a good and a quiet Conscience What because they live and dye thus like an Hog in his stie that dyes of the Measles or the Murraine or some other such Plague that a beast is subject to with scarse a grunt or a groan is all well therefore with him Alas is there not a great deal more cause to say and that without any breach of charity that the Conscience of such as these is at best but a sleepy Conscience a Conscience lull'd into a damnable security and insensibility a seared Conscience a Conscience past feeling Than which what can be a greater Judgement or sorer Doom When God saies of any man as in Rev. 22.11 He that is filthy let him be filthy still Let the Adulterer the Blasphemer the Idolater be an Adulterer still a Blasphemer still an Idolater still When he shall say as he did to Ephraim Hos 4.17 Ephraim is an Apostate he is joyned to Idols let him alone Let him live and dye in his sin without repentance Let him perish and go down to Hell and let him go without all sense or apprehension of his danger with a blinded minde and an hardened heart Let him fall into his own destruction and that without recovery when he is least aware of it Can any thing bee more terrible than this And yet what less than this can they look for who live and dye in a state of unregeneracy let their passage out of this world seem never so peaceable and quiet For though they have no bands in their death as the Psalmist himself confesseth Psal 73.4 Yet
wrought Gold Psal 45.9 13. So doth poor captive Hester when taken out of her captive-condition and made Queen she throws away her captive-weeds and comes to her Liege-Lord and Prince with the Crown Royal upon her head and in robes of Majesty though all still not at her own cost or charges or by her own procurement but by free-gift from her gracious Prince who finding love enough in his heart to make her his Queen found money enough in his Coffers thus richly to adorn her And thus is it here between Christ and the Soul he provides it sumptuous attire and the soul by Faith puts it on and Oh! now how lovely and taking is it in the eye of Christ what a goodly person is it How doth it dazle in itâ— Cloath of Gold and in such a cloatâ— of Gold as is Coat of Male too which Divine Justice it self with its keenest Arrows can never pierce all which while Conscience hath an evidence of within it self and can prove that it hath thus put on Christ Is not here also another ground of peace of admirable peace Yes verily saies the Apostle Rom. 5.1 Being justified by Faith we have peace with God through our Lord Jesus Christ Fourthly When Conscience bears witness that 't is not content onely with the meere work of Regeneration and that it hath indeed passed that over whereby it is become a Childe as well of the second Adam as of the first and bears the Image as of the Natural man so of the Heavenly too but also is every day endeavouring to perfect holiness in the fear of God and to be growing in Grace and in the knowledge of our Lord and Saviour Jesus Christ and so more and more making sure of Heaven according as the Apostle excellently discourseth in 2 Pet. 1.5 9. For so says he An entrance shall be ministred unto you abundantly into the everlasting Kingdome of our Lord and Saviour Jesus Christ So how why by giving all diligence to adde to Faith Virtue and to Virtue Knowledge and so of the rest that is to add new degrees to every Grace for otherwise there is no new Grace can be added that was not received in the first work when the soul was first regenerated and became a new creature The meaning therefore is that he is not satisfied with meere habitual Grace but is careful that every grace may grow and grow at root and branch too in fairness sweetness fragrancy He would not have the earthly plants and 〈◊〉 in his Garden out-grow the Heavenly ones that are in his heart he would not have the Sun Showers and Influences of the visible Heavens fall 〈◊〉 upon his Violets and his Roses than the powerful Beâ—â—â—s and Influences of the Sun of Righteousness upon his Soul and therefore he takes pains with his own heart waits upon every Ordinance improves every opportunity he meets with seeks all waies and means and useth all possible endeavours that he may thrive in his inward man and at last attain to that stature in Christ that may render him meet to partake of the inheritance of the Saints in light However others spend their time in this world this is one of his main businesses and this his Conscience bears him witness and is not here again more matter of peace Fifthly when Conscience bears witness to a man that to the utmost of his power he hath faithfully discharged all relative duties that lye upon him either as a good subject to his superiours and the powers he lives under as far as may any way consist with his loyalty to Jesus Christ or in his domestick relations in his family as an Husband a Father a Master or as a Childe a Servant or what ever other Family Relation he or she hath stood in or as related to a Church of Christ of which happily he is a member or to any other of his fellow-Saints abroad or Neighbours Dealers Traders with whom he any way converseth I say when Conscience accuseth for no want of duty here likewise It is a quiet Conscience and at peace within it self Sixthly When Conscience bears a man witness that he hath been or at least is of a God-like Spirit that is of a gracious and benigne Disposition 1. To all men in general That as his Sun shines both upon the Just and unjust and his Rain falls on good and evil Matth. 5.45 So he hath been and alwaies is ready as occasion serves to do good to all sorts of men even the very worst that are so far as may consist with the Rule of his Duty and he hath any warrant for it But more especially towards three sorts of persons in the World 1. To Malefactors Enemies such as hate him have much offended him and done him wrong yet hath been alwaies ready to lay aside revenge and to pardon and forgive even to seventy times seven Thus God doth and thus his Conscience bears him witness 't is his not onely endeavour but delight to do even to overcome evil with good 2. To persons in misery he is like God here too of a merciful disposition can say as Job yea and appeal to God himself as he did concerning his compassion and helpfulness to the Widdow the Fatherless the poor and the oppressed that had no friend to speak for them in the Gate No Morsels to feed upon nor Garments to wear but what they received from his Table Bounty or Procurement Job 31 16-22 3. But most of all to the poor suffering Members of Jesus Christ to them of all others his Bowels yearne them to be sure he will not fail to relieve cherish visit comfort and every way as far as able minister unto them and this without distinction of Persons or Parties 't is not this or that difference in Opinion provided it be such as leaves a man upon the foundation but the grace of Christ that draws his heart and his compassions from him Seventhly and lastly When Conscience yet farther bears witness that in all he hath purely sought the glory of God even in all that he hath done throughout his whole course in one kinde or another yea and that he hath not onely been ready to do what Service he could for God in any capacity wherein he hath at any time set him since he had any saving knowledge of him but hath been ready also to suffer for him and give testimony to his Truths Waies Ordinances and holy Institutions in opposition to what-ever hath been contrary unto them What-ever Sufferings of his might any way advance Christ his Name Honor and Interest in the world he hath willingly undergone them and still is ready as much as in him lies in all lawful and warrantable waies to do his utmost for the raising of Christ and his Kingdome higher and higher even above the Thrones and Scepters of all that oppose him If Christ might ascend but one inch by his becoming a foot-stool to him he would joy and glory in it he
being wicked men and women they are far from a truely good and quiet Coscience And so now I think I have answered this objection too and that without leaving any room for a Reply I come next to the use of all which is two-fold SECT 10. The uses and improvement of the point First by way of information and then of exhortation both to good and bad By way of Information SEe here the difference the vast difference between men and women regenerate and unregenerate between men reconciled to God and unreconciled between men of a good Conscience and an evil Conscience and that both in their life and in their death In their life which in many things differs very much I will reduce all to four heads briefly 1. One of them the regenerate person lives holily the whole course of his life is holy in all the designs of it in his continual practise in a sincere thorough universal constant obedience He is freed from the bondage and power of sin he is no way under the dominion of it it doth not reign in his mortal body but he is very much dead unto sin and alive unto God There 's nothing in the world that he hates and flys from so much as sin and all occasions and temptations leading to it Hee 'l as soon adventure himself into a nest of hissing Serpents or into an house infected with the Plague as to go into any place or company where his heart may be endangered or his eyes and ears be vitiated with corrupt and corrupting objects discourses and examples And as for the Devil that is alwaies injecting filthiness into his thoughts or laying snares before him and still some way or other is soliciting him to evil he is so much aware of him that he stands upon his guard continually is evermore struggling with him and by his holy combates with him through the strength of Christ never fails of making some conquest over him more or lesse and whilst he resists him causeth him to fly from him But now the other the unregenerate person how wickedly and wretchedly doth he live What an unholy and impure life How doth he wallow in his filthinese as a Swine in its mire and lick it up as a Dog doth his vomit how doth his heart lye asoak in sin and what a miserable Vassal and Slave is he to it multos Dominos habet qui unum non habet How many Lords is he under whilest he disobeys the Lord his Maker every lust exerciseth a domination over him a great and a severe Tyranny How is he distracted betwixt this sin and that betwixt this temptation and that And how busie is he to make provision for every Lust I and he must please the Devil too whose Vassal he likewise is so far is he from resisting or opposing him and indeed how can he he having laid his chains upon him For doth it not fare with the Devils Bond-Slaves whom he holds Captives at his will as the Apostle speaks 2 Tim. 2.26 as it doth with the Turkish Galley-Slaves who being both Manacled Shackled and fastned to their Seats and Oares are made to work till the Irons eat into their very flesh and besides that to suffer as many cruel blows as their savage Task-masters have a minde to give them This then is one difference A second is this The Regenerate person walks with God is in amity and friendship with him as Enoch was there is a great good will betwixt God and him they are agreed together as the Prophets Phrase is Amos 3.3 can two walk together except they be agreed It is the regenerate man's daily and constant care in all things to please God to do his will yea all his will this is meat and drink to him he is never better pleased than when like Christ himself Luke 2.49 he is about his Fathers business this he mindes more than his appointed food as Job did Job 23.12 He will rather lose a Meals meat two or three for fail than an opportunity of doing a service for God or wherein he may any way injoy some good from him in this or that Duty or Ordinance Which kindness God takes great notice of and will be sure to answer again to him and some way or other makes him sensible how well he takes it at his hands This blessing and that shall speak it out unto him he will make good all that he hath promised to them that keep his Statutes and his Judgements to do them Deut. 28 1.-15 All manner of blessings shal come upon him the blessings of the City and of the Field of the Basket and of the store yea of Heaven and of Earth as is there at large expressed But now as to the unregenerate person it is quite otherwise with him he is at enmity with God and God with him he walks contrary to God and God to him he hates God and God hates him as 't is said of the howling Shepherds so they are called Zach. 11.3 that had no pity upon the Lords people ver 5. their soul saies God abhored me and my soul loathed them ver 8. the wicked and him that loveth violence his soul hates Psal 11.5 And thereupon must not such an one needs be under a curse a dismal one and may he not reasonably look for it every day Yea every hour every moment hath he not cause to fear that one curse or other one sore Judgement or another will fall upon him What saies David Psal 7.11 12 13. God is angry with the wicked every day if he turn not he will whet his Sword hee hath bent his bow and made it ready Hee hath also prepared for him the Instruments of death he ordaineth his Arrows against the Persecutors And again Psal 11.6 Upon the wicked he shall rain snares fire and brimstone and an horrible in the Margent 't is a burning tempest this shall be the portion of their Cup. And this is a second Difference the third follows A regenerate person hath an awakened an enlightned a tender Conscience a good and bonest Conscience that will do all its Offices faithfully It will inform accuse give true evidence rebuke and passe a right Judgement too as the case requires It will not suffer him to lye in his sin or to neglect the means that may remove either the guilt or filth thereof and 't is his constant care alwaies to keep it wakeful and tender apt to be convinced and apt to rebuke upon all occasions He no way despiseth the fore-warnings of it to prevent sin and the checks of it when sin is working and ready to put forth it self for by this means principally the amity is kept up between God and him and the peace that he injoyes inwardly maintained But how much otherwise is it with an unregenerate man either he is a man of no Conscience that is makes no Conscience of any thing he doth scruples nothing doubts nothing but adventures upon any thing