To come more particularly to the words, some will have it, * the ques- tioning,' 'the demand' of a good conscience, but that follows the other; for when we answer truly the interrogatories in baptism, when we believe and renounce, then we may from a good conscience demand of God all the good in Christ. We may call upon him, and pray unto him. Hath not Christ died, and made peace between thee and us ? And may we not triumph against all enemies when there is the answer of good conscience ? If Satan lay anything to our charge, Christ died, and rose, and sits at the right hand of God : ' Who shall lay anything to the charge of God's people ? ' Rom. viii. 33. We may, with a heart sprinkled with the blood of Christ now ascended into heaven, answer all objections, and triumph against all enemies. We may go boldly to God, and demand the perform- ance of his promises.
Hence comes all the spirit of boldness in prayer from the answer of a good conscience, for that draws all other after it. Now, to come more particularly to the words, ' the answer of a good conscience.' It would take up all the time to speak of conscience in general, and it were not to much purpose. I will take it as it serves my purpose at this time. A good conscience, in this place, is a conscience peaceable and gracious.
484 THE DEMAND OF A GOOD CONSCIENCE.
Peace and purity make up a good conscience. To make this clearer, there be three degrees of a good conscience, though the last be here meant especially. There is, first, a good conscience that is troubled, a troubled good conscience ; and then a pacified good conscience, and then a gracious good conscience.
1. A troubled good conscience is when the Spirit by conviction opens to us what we are in ourselves. He opens our sins, and the danger and foulness of our sins, whereupon our conscience is terrified and afirighted. Therefore this good conscience, whereby we are convinced of our estate by nature, in itself it is a good conscience, and tends to good; for it tends to drive us to Christ. There is a good conscience therefore that hath terror with it.
2. The second degree of a good conscience is that that comes from the other; when we are convinced of sin, and of the misery that comes by sin, then that good conscience speaks peace to us. When God shines upon the conscience by his Spirit, from whence there is peace, that is a peaceable good conscience, for God takes this course. After he hath terrified con- science by his Spirit and word, then he oflers in the gospel; and not only ofi'ers, but commands, us to believe. He ofl'ers all good in Christ, and commands us ; and not only so, but invites us : ' Come unto me, all ye that are weary,' &c.. Mat. xi. 28. Nay, he beseecheth us : ' We beseech you to be reconciled,' 2 Cor. v. 20. He takes all courses. Now, his Spirit going with these entreaties, he persuades the soul that he is our gracious Father in Christ Jesus. Christ hath sufiered such great things ; and he is God and man, he is willing and able to save us. Considering he is anointed of God for this purpose, hereupon conscience is satisfied, and doth willingly yield to these gracious promises. It yields to this com- mand of believing, to these sweet invitings. This is a peaceable good conscience.
3. Hereupon comes, in the third place, a gracious good conscience, which is a conscience, after we have believed, that resolves to please God in all things; as the apostle saith, Heb. xiii. 18, 'We have a good conscience, studying to please God in all things.' We have a good conscience toward God and toward men. When the conscience is appeased and quieted, then it is fit to serve God, as an instrument that is in tune. An instru- ment out of tune yields nothing but harsh music; so when the soul and conscience is distempered, and not set at peace, it is not gracious. So now you see the order : there is a troubled good conscience, and a peace- able good conscience, and then a gracious heart; for while conscience is not at peace by the blood and resurrection of Jesus Christ, by considering him, and by appUcation of him, there is no grace nor service of God with that heart; but the heart shuns God, it hates God, and murmurs against God. Men think, why should they do good deeds when they believe not ? When they cast not themselves upon Christ, and when conscience is not sprinkled with the blood of Christ, they are able to do nothing out of the love of God; and 'whatsoever is not of faith and love, it is sin,' Rom. xiv. 23. The heart cannot but be afraid of God, and wish there were no God, and murmur and repine till it be pacified. That is the reason why the apostles, in the latter part of their epistles, they press conscience of good duties when they had taught Christians before and stablished them in Christ, because all duties issue from faith; if they come not thence, they are nothing. If there be first faith in Christ, then there will be a good conscience in our lives and conversations.