A30247:1406
A treatise of original sin ... proving that it is
A treatise of original sin ... proving that it is, by pregnant texts of Scripture vindicated from false glosses / by Anthony Burgess.
London : s.n., 1658
A30247:1406
A treatise of original sin ... proving that it is, by pregnant texts of Scripture vindicated from false glosses / by Anthony Burgess.
London : s.n., 1658
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
IN the third place take notice, of what may be the cause and motives which may make thy conscience awakened and troubled, which yet are not from true saving principles.
1. The commission of some gross and heinous sin against conscience; this may ⟨p. 244⟩work much terror. The very natural light of conscience in this particular is able to fill the soul with fears, Rom. 2. The Heathens had their consciences accusing of them. We read of Nero, that after he had killed his mother Agrippina, he was so terrified in his conscience, that he never dared to offer sacrifices to the Gods, because of the guilt upon him, yea, and as Tertullian (lib. de animâ cap. 44.) observeth from Suetonius, after this parricide, he who in his former times never used to dream (it's noted of him as a rare and strange thing) was constantly terrified in his dreams with sad imaginations. Thus you see natural conscience upon the committing of some gross sin, hath power of it self to recoil and with heavy terror to overwhelm a man. Some also do relate of Constantine, that having been the cause of the death of his eldest son Crispus, upon groundless suspicious, was greatly tormented in his conscience, not knowing what to do, and thereupon was advised to receive the Christian Religion, in which alone there could be found an expiation for so foul an offence.
1. The commission of some gross and hainous sinne against conscience; this may ⟨p. 244⟩work much terror. The very natural light of consciene in this particular is able to fill the soul with feares, Rom. 2. The Heathens had their consciences acusing of them. We read of Nero, that after he had killed his mother Agrippina, he was so terrified in his conscience, that he never dared to offer sacrifices to the Gods, because of the guilt upon him, yea, and as Tertullian (lib. de animâ cap. 44.) observeth from Suetonius, after this parricide, he who in his former times never used to dreame (it's noted of him as a rare and strange thing) was constantly terrified in his dreames with sad imaginations. Thus you see natural conscience upon the committing of some gross sinne, hath power of it self to recoil and with heavy terror to overwhelm a man. Some also do relate of Constantine, that having been the cause of the death of his eldest sonne Crispus, upon groundless suspicious, was greatly tormented in his conscience, not knowing what to do, and thereupon was advised to receive the Christian Religion, in which alone there could be found an expiation for so foul an offence.
2. The trouble of conscience may arise from some heavy and grievous judgement that hath overtaken us. Conscience may lie asleep may years; the sins thou hast committed long ago may be almost forgotten, and yet some judgement and calamity, falling upon thee afterwards, may bring them to mind: Thus Joseph's brethren, whose consciences were so stupid (as you heard) that upon the throwing of their brother into the pit, they could sit down as if nothing a•led them; many years after, when they were in anguish of mind by Joseph's severe carriage towards them, Gen. 42. 21. Then they said one to another, We are very guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear, therefore is this distress come upon us; so that some unexpected calamity may be to us, as the hand-writing on the will to Belshazzar, making conscience to tremble within us.
2. The trouble of conscience may arise from some heavy and grievous judgement that hath overtaken us. Conscience may lie asleep may yeares; the sinnes thou hast committed long agoe may be almost forgotten, and yet some judgement and calamity, falling upon thee afterwards, may bring them to mind: Thus Joseph's brethren, whose consciences were so stupid (as you heard) that upon the throwing of their brother into the pit, they could sit down as if nothing a•led them; many yeares after, when they were in anguish of mind by Joseph's severe carriage towards them, Gen. 42. 21. Then they said one to another, We are very guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear, therefore is this distress come upon us; so that some unexpected calamity may be to us, as the hand-writing on the will to Belshazzar, making conscience to tremble within us.
3. God as a just Judge can command these Hornets and Bees to arise in thy conscience. It is plain, Cain, when he set himself to build Townes, thought to remove that trembling which was upon him, but he could not do it; how many have set themselves with all the might they could to be delivered from this anguish of conscience and could not? because God is greater then our conscience, if he command terror and trembling none can expel it. This troubled conscience is threatened as a curse to such, who did break the Law of God, Deut. 29. 65▪ 67. The Lord shall give thee a trembling heart—and sorrow of mind—In the morning thou shalt say, would God it were day—for the fear of thy heart. Here we may observe, that God can, when he pleaseth, strike the heart of the most jolly and profane sinner with such a trembling conscience, that he shall not have rest day or night; and when God, after much patience abused, doth smite the soul with such horror and astonishment many times: This never tendeth to a gracious and Evangelical humiliation, but as in Cain and Judas is the beginning even of hell it self in this life. So fearful a thing is it to fall into the hands of the living God, when provoked, Heb. 10. 31. For in such (as ver. 27.) there is a certain fearful looking for the indignation and wrath of God, which will devour the adversaries.
3. God as a just Judge can command these Hornets and Bees to arise in thy conscience. It is plain, Cain, when he set himselfe to build Townes, thought to remove that trembling which was upon him, but he could not do it; how many have set themselves with all the might they could to be delivered from this anguish of conscience and could not? because God is greater then our conscience, if he command terror and trembling none can expell it. This troubled conscience is threatned as a curse to such, who did break the Law of God, Deut. 29. 65▪ 67. The Lord shall give thee a trembling heart—and sorrow of mind—In the morning thou shalt say, would God it were day—for the fear of thy heart. Here we may observe, that God can, when he pleaseth, strike the heart of the most jolly and prophane sinner with such a trembling conscience, that he shall not have rest day or night; and when God, after much patience abused, doth smite the soul with such horror and astonishment many times: This never tendeth to a gracious and Evangelical humiliation, but as in Cain and Judas is the beginning even of hell it self in this life. So fearfull a thing is it to fall into the hands of the living God, when provoked,
4. This troubled conscience may, and doth often come by the Spirit of God convincing and reproving by the Word, especially the law discovered in the exactness and condemning power of it. Joh. 16. 8. The Spirit of God doth reprove or convince the world of sin; Now conviction belongs to the conscience principally; and indeed this is the ordinary way for the conversion of any; Gods Spirit doth by the Law convince and awaken conscience, making it unquiet and restless, finding no bottom to stand upon; it hath nothing but sin, no righteousness to be justified by; the law condemneth, justice arraigneth, ⟨p. 245⟩and he is overwhelmed, not knowing what to do; This is the work of Gods Spirit; and of this some do expound that place, Rom. 8. 15. Ye have not received the spirit of bondage again to fear, but of adoption; It is the same spirit which is called the spirit of bondage, and of Adoption, only it's called so from different operations; It's the spirit of bondage, while by the Law it humbleth us, filleth the conscience with fear and trembling; not that the sinfulness or slavishness of these fears, opposing the way of faith, are of the Spirit, but the tremblings themselves; and it is the Spirit of Adoption, when it rebuketh all tormenting fears, giving Evangelical principles of Faith, Love and Assurance; Now these fears thus wrought by the Spirit of God in the Ministry of the Word, though they be not always necessary antecedents of conversion, yet are sometimes ordained by God, to be (as it were) a John Baptist, to make way for Christ.
4. This troubled conscience may, and doth often come by the Spirit of God convincing and reprooving by the Word, especially the law discovered in the exactness and condemning power of it. Joh. 16. 8. The Spirit of God doth reproove or convince the world of sinne; Now conviction belongs to the conscience principally; and indeed this is the ordinary way for the conversion of any; Gods Spirit doth by the Law convince and awaken conscience, making it unquiet and restless, finding no bottome to stand upon; it hath nothing but sinne, no righteousness to be justified by; the law condemneth, justice arraigneth, ⟨p. 245⟩
Lastly, These troubles of conscience may arise (through Gods permission) from the Devil: For when God leaveth thee to Satan's kingdom; as it was the case of the incestuous person, to be buffeted by him, tempted by him, you see he did so far prevail with him, that he was almost swallowed up with too much grief: Therefore when God will evangelically compose the conscience by faith in Christs blood, he taketh off Satan again, and suffereth him not to cast his fiery darts into us any longer.
Lastly, These troubles of conscience may arise (through Gods permission) from the Devil: For when God leaveth thee to Satan's kingdome; as it was the case of the incestuous person, to be buffeted by him, tempted by him, you see he did so farre prevail with him, that he was almost swallowed up with too much grief: Therefore when God will evangelically compose the conscience by faith in Christs bloud, he taketh off Satan again, and suffereth him not to cast his fiery darts into us any longer.
These things explained, Let us return to consider the pollution of natural conscience in the two particulars mentioned, whereof
THese things explained, Let us return to consider the pollution of natural conscience in the two particulars mentioned, whereof
The first is, That the wounded conscience for sin is very ready to use false §VIremedies for its cure. These stings he feeleth are intolerable, he cannot live and be thus, he taketh no pleasure in any thing he hath, but he cometh not to true peace, for either they go to carnal and sinful ways of pleasure, so to remove their troubles, or to superstitions and uncommanded ways, of devotion, thinking thereby to be healed: The former too many take, who when troubled for sin, their hearts frequently smite them, they call this Melancholy and Pusillanimity; Tush, they will not give way to such checks of conscience, but they will go to their merry company, they will drink it away, they will rant it away, or else they will go to their merry pastimes and sports: Thus as Herod sought to kill Jesus as soon as he was borne, so do these strive to suffocate and stifle the very beginnings and risings of conscience within them: Oh wretched men prepared for hell torments! Though now thou stoppest the mouth of conscience, yet hereafter it will be the gnawing worm; It's this troubled conscience that makes hell to be chiefly hell; It's not the flaming fire, it's not the torments of the body that are the chiefest of hells misery, but the griping and torturing of conscience to all eternity; This is the hell of hells.
The first is, That the wounded conscience for sinne is very ready to use false §VIremedies for its cure. These stings he seeleth are intollerable, he cannot live and be thus, he taketh no pleasure in any thing he hath, but he cometh not to true peace, for either they go to carnal and sinfull wayes of pleasure, so to remove their troubles, or to superstitions and uncommanded wayes, of devotion, thinking thereby to be healed: The former too many take, who when troubled for sinne, their hearts frequently smite them, they call this Melancholly and Pusillanimity; Tush, they will not give way to such checks of conscience, but they will go to their merry company, they will drink it away, they will rant it away, or else they will goe to their merry pastimes and sports: Thus as Herod sought to kill Jesus as soon as he was borne, so do these strive to suffocate and stifle the very beginnings and risings of conscience within them: Oh wretched men prepared for hell torments! Though now thou stoppest the mouth of conscience, yet hereafter it will be the gnawing worme; It's this troubled conscience that makes hell to be chiefly hell; It's not the flaming fire, it's not the torments of the body that are the chiefest of hels misery, but the griping and torturing of conscience to all eternity; This is the hell of hels.
Others, when none of these means will rebuke the storms and waves of their soul, but they think they must perish, then they set themselves upon some superstitious austere ways, as in Popery, to go on Pilgrimage, to enter into some Monastery, to undertake some bodily affliction and penalty, and by these means they think to get peace of conscience; but Luther found by experience the insufficiency of all these courses, That all their Casuists were unwise Physicians, and that they gave gall to drink in stead of honey.
Others, when none of these means will rebuke the stormes and waves of their soul, but they think they must perish, then they set themselves upon some superstitious austere waies, as in Popery, to go on Pilgrimage, to enter into some Monastery, to undertake some bodily affliction and penalty, and by these means they think to get peace of conscience; but Luther found by experience the insufficiency of all these courses, That all their Casuists were unwise Physicians, and that they gave gall to drinke in stead of honey.
In the next place therefore, This pollution of a troubled conscience is seen, In it's opposition to Christ, to an Evangelical Righteousness, and the sway of believing. Conscience is far more polluted about Christ and receiving of him, then about the commands and obedience thereunto; for naturally there is something in conscience to do the things of the Law, but the Gospel and the Doctrine about Christ is wholly supernatural and by revelation: Hence although it is clear, That the conscience truly humbled for sin ought to believe in Christ for expiation thereof; Yet how long doth the broken heart continue ignorant of this duty? Their conscience troubleth them, accuseth them for other sins, but not for this, of not particularly applying Christ to thy self for comfort, whereas thou art bound in conscience to believe in Christ, as well as repent of sin; I say, thou art bound in conscience, and if thou doest not by particular acts of faith receive Christ in thy arms, as Simeon did bodily, but then spiritually, thy conscience is to trouble thee, and to accuse thee for it; But how averse and froward is the troubled conscience in this particular? How hardly instructed evangelically? How unwilling to rest upon Christ only? Their conscience that is very tender about other sins, thinketh it no sin not to apply Christ, yea it disputeth and argueth against it; but at last such broken hearts know, that they are to make conscience of the premisses, as well as the precepts, conscience of faith as well as repentance, Heb 9. 14. The Apostle there teacheth us, That it is the blood of Christ, which purgeth the conscience. Run not to any thing, but to the blood of Christ; when thou art slung, behold this Serpent; Let thy conscience be Evangelical, as well as Legal; The Gospel is Gods Word, as well as the Law, and by that thy conscience is obliged to lay hold on Christ for pardon.
In the next place therefore, This pollution of a troubled conscience is seen, In it's opposition to Christ, to an Evangelical Righteousnesse, and the sway of believing. Conscience is farre more polluted about Christ and receiving of him, then about the commands and obedience thereunto; for naturally there is something in conscience to do the things of the Law, but the Gospel and the Doctrine about Christ is wholly supernatural and by revelation: Hence although it is clear, That the conscience truly humbled for sinne ought to believe in Christ for expiation thereof; Yet how long doth the broken heart continue ignorant of this duty? Their conscience troubleth them, accuseth them for other sins, but not for this, of not particularly applying Christ to thy self for comfort, whereas thou art bound in conscience to believe in Christ, as well as repent of sinne; I say, thou art bound in conscience, and if thou doest not by particular acts of faith receive Christ in thy arms, as Simeon did bodily, but then spiritually, thy conscience is to trouble thee, and to accuse thee for it; But how averse and froward is the troubled conscience in this particular? How hardly instructed evangelically? How unwilling to rest upon Christ onely? Their conscience that is very tender about other sinnes, thinketh it no sinne not to apply Christ, yea it disputeth and argueth against it; but at last such broken hearts know, that they are to make conscience of the premisses, as well as the precepts, conscience of faith as well as repentance, Heb 9. 14. The Apostle there teacheth us, That it is the blood of Christ, which purgeth the conscience. Run not to any thing, but to the bloud of Christ; when thou art slung, behold this Serpent; Let thy conscience be Evangelical, as well as Legal; The Gospel is Gods Word, as well as the Law, and by that thy conscience is obliged to lay hold on Christ for pardon.
2 PET. 1. 12. Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present Truth.
2 PET. 1. 12. Wherefore I will not be negligent to put you alwayes in remembrance of these things, though ye know them, and be established in the present Truth.
The original pollution of the Mind and Conscience hath at large been declared; We proceed now to the Memory, which belongeth also to the intellectual part of a man: And as Philosophy informeth us, That it is the treasurer which conserveth the species, so Divinity will inform us, That it is an evil treasure, or shop, wherein are stored up all kinds of evil.
THe original pollution of the Mind and Conscience hath at large been declared; We proceed now to the Memory, which belongeth also to the intellectual part of a man: And as Philosophy informeth us, That it is the treasurer which conserveth the species, so Divinity will inform us, That it is an evil treasure, or shop, wherein are stored up all kinds of evil.