Gen. 39.9 And charging us to such as are good to do them 1 Pet. 3.16 The object of Conscience then is very large and extensive So that as one saith * Annesley qu. supra 'T is much easier to reckon up what is not the object of Conscience then what is In brief whatsoever is morally operable is the object of Conscience whatsoever Conscience doth or may operate about in a Moral sense and so takes in both our estate toward God and all our actions not only such as are moral operables in a stricter sense but such as are only thus in a larger sense as is Evangelical faith it self to be accounted * Sanders Prael 1. §. 23. This being as the command so the work of God that we believe in his Son Jesus Christ Joh. 6.29 1 Joh. 3.23 Nay there is not an act of that Moral indifferency which we may call properly humane the indeliberate and immoral actions of man which grow out of the imagination and disposition of natural qualities I except as being not in propriety of speech humane as not proceeding from the Soul as reasonable * Aquin. Sum. 12. q. 18. a. 9. I say there is not so indifferent an act which comes not within the sight and censure of Conscience though not as such or secundum speciem yet in its singular existence and as 't is circumstanced by which circumstances Conscience considers it made either morally good or else morally evil Thus Davids heart smote him but for cutting off the skirt of a garment an act in it self indifferent But Conscience attends the circumstances It was the skirt of Saul his Sovereign and Gods Substitute and therefore a sin in him who was his subject servant c. 1 Sam. 24.5 6. Thirdly Q. What is the end of Conscience to which it resers 'T is Mans judgment of himself i.e. of his estate and actions as it and they are subjected to the judgment of God Conscience being Gods Substitute and set by God himself upon the throne of Judicature doth therefore subordinate all to God all its objects and in all its operations It eyes God as the supream Judg both of it and of them in its regular acts and exercises Search me O God and know my heart try me and know my thoughts Psal 139.23 24. Nor doth Conscience ascite either the estate or any action into or sit upon them in judgment but as they and it are subjected to him who is superiour to the Conscience greater than the heart and knoweth all things 1 Joh. 3.20 21. Truth is when Conscience acts it self it is steered by and subordinated to the judgment of God in its whole judicial process In the first proposition 't is ruled by and subjected to the judgment of God in point of truth or as to matter of law In the second proposition 't is ruled by and subjected to it in point of testimony or as to matter of fact and therefore in the third proposition which is but a result from and upon the two former there cannot but be a subordination and subjection still had and made either virtually or formally to the same righteous and unerring judgment How shall I do this great wickedness and sin against God saith Conscience in Joseph As I have done so God hath requited me saith Conscience in Adoni-bezek Whether it be right in the sight of God to hearken unto you more than unto God judg ye say Peter and John to the Jewish Rulers when they would set Conscience in them at work Gen. 39.9 Judg. 1.7 Act. 4.19 The office of Conscience then in general is to judg for from and under God which is inclusive of many particular acts or as some please to phrase it offices whereof I shall give you a succinct view in opening a sixth Question Q. 6. What are the Offices of Conscience and how may we so order her and our selves in them as to come off with more clearness The Offices of Conscience are best observed and opened by a review of the manner of its operation or judgment which is by way of Discourse in a practical Syllogism as hath been already mentioned Let me offer two instances more Thus All that have the Lord for their God are in an happy or blessed estate But I have the Lord for my God Therefore I am in an happy or blessed estate Again All sin is to be avoided for it self But this idleness of mine is sin Therefore This idleness of mine is to be avoided for it self Here are two Syllogisms which shew the manner of Conscience its operations both as concerns my estate in the first Syllogism and as concerns action of mine in the latter In each Syllogism there are as you see three propositions This is the proceeding of Conscience in all the judgments it maketh The offices of Conscience are obviously pointed us out in and by these several Propositions The first Proposition still manifestly contains some general law or rule whereby I may come to a clear issue in judgment what my actions have been or else should be and what my estate is Thus Conscience hath the office of a Law-giver thus she is to conserve for us and 1. to communieate or dictate to us laws or rules of general right and verity as concern our estates and actions And so the Apostle sometimes appeals it Know ye not i.e. do not your Consciences tell you that the unrighteous shall not inherit the Kingdom of God 1 Cor. 6.9 Know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience to righteousness Rom. 6.16 i.e. Do not your Consciences dictate as much as this So 1 Cor. 11.13 14. Judg in your selves c. Conscience is appealed to in this general concernment Is it comely that a woman pray unto God uncovered Again Doth not even nature it self i.e. doth not even natural Conscience teach you that if a man have long hair it is a shame unto him 3. To chalk out and descry our liberty As it is to dictate law or what must be in matters necessary so it is to discern liberty what may or may not be in matters of indifferency * Ames de Consc l. 1. c 3. n. 1. Q. 5 p. 26. That Conscience hath to order and officiate for us in thing adiaphorous is afore premised the Apostle prompteth 1 Cor. 10.25 27. I know there are that approve not the mention of these acts to the account of Conscience But the twofold acceptation of Conscience tendered you Quest 5. pag. 21. a more large and in a more limited sense may salve their exceptions And that such dictates and laws appertain to Conscience in the common and received usage of Conscience which I am particularly concerned to attend needs no other proof than the frequency of such speeches among us My Conscience tells me Men should do to others as they would
to accuse and condemn Rom. 2.15 Their Conscience also bearing them witness and their thoughts the mean while excusing or else accusing one another 1. If the estate and actions be or have been good Conscience is accordingly to acquit and clear This it doth 1. to and before God as its superior in judgment whom it doth 1. sometime appeal as the supream Judg. Judg me O Lord according to my righteousness and according to mine integrity that is in me Psal 7.8.26 1. And 2. sometimes it apologizeth and excuseth us to him not by extenuating our sin * Excusatio enim hic non strictiore sensu accipitur quo diminutionem vel attenuationem culpae designat sed illo quo plenam culpae reatus amotionem notat Ames but by insisting on our sincerity Lord saith Abimelech in the integrity of my heart and innocency of my hands have I done this Remember O Lord how I have walked before thee in truth and with a perfect heart So Hezekiah Gen. 20.5 6. Isa 38.3 This it doth also 2. from God as his substitute in the judgment from whence Conscience is by office to approve and absolve 1. To approve the good and so our hearts are assured before and we have confidence toward God 1 Joh. 3.19 21. I have finished my course saith Paul I have kept the faith Conscience approves it and so assures him Henceforth is laid up for me a Crown of Righteousness which the Lord the righteous Judg shall give me c. 2 Tim. 4.7 8. 2. To absolve from evil 1. from evils threatned by Gods laws the evil of divine indignation 1 Joh. 3.21 22 Nay saith Conscience whatever be the charges laid against him or crosses lay before him Who is he that condemneth it is God that justifieth In all these things I am more than a conquerour through him that loved me Rom. 8.31 to the end 2. â—â—rom evils thrown upon him by mens lusts the evils of humane imputations and hard censures Amidst all calumnies Conscience acquits Job and asserts his integrity Let his adversaries write a book against him he can bind their censures as a crown unto him Let them reproach him of hypocrisie Yet saith he till I die I will not remove my integrity from me My righteousness I hold fast and will not let it go My heart shall not reproach me so long as I live Job 31.5 to the end 27.5 6. 2. If the estate or actions be or have been bad Conscience is by office judicially to accuse and condemn I say judicially to accuse because it 's accusation per modum testis as a witness appertaineth to the second Proposition Thus it likewise doth 1. As to and before God to and before whom it accuseth us and causeth us to acknowledg our guilt Thus Davids heart smote him after he had numbred the people and David said unto the Lord I have sinned greatly in that I have done c. 2 Sam. 24.10 And after he had gone in to Bathsheba Against thee thee only I have sinned and done this evil in thy sight c. Psal 51.4 2. As from and under God who is greater than the Conscience So Conscience is by office 1. To convict the sinner and doth conclude it as to the sinful state and actions for which it stands arraigned before it Witness those Jews Joh. 8.9 Who were convicted by their own Consciences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convincere causam eò deducere ut obijci enti praetexi nihil amplius queat Hyperius So shut up by arguments and by the authority of this Judg that they could not start from it 2. To censure and set a brand and mark of infamy upon the sin So David in the Text before 2 Sam. 24.10 I have done very foolishly And elsewhere So foolish was I and ignorant I was a beast before thee Psal 73.22 Here the least Conscience as a Judg can do is dislike and displicence with the sin and with it self for sin The evil which I do I allow not saith Paul Rom. 7.15 3. To condemn 1 Joh. 3.20 i.e. to pronounce the sentence which is a sentence of condemnation to the sinner where the estate is bad whereof is no reversal but upon repentance Act. 2.37 38. Tit. 3.11 A sentence of castigation and to contrition where the estate is good Jer. 31.19 and is still a sentence of condemnation to the sin and for the crucifying of the same whether the estate be good or bad Lam. 3.39 40 41. Secondly as it respects time future and what is to be Thus Conscience is by office in particular not only 1. to tell us or hold forth what is right and what is wrong what is good and what is evil to us in particular agreeable to the general law in the first Proposition But 2. to tye and oblige us respectively to that evil and to this good agreeably still to the same law in the same proposition And 3. to thrust forward excite or impell us for the avoiding of that evil and for the attaining or doing of this good with accord still to that general light or law In relation to these Offices the holy Scriptures speaks of the Conscientious man as one stirred as one bound as one pressed in his own spirit Act. 17.16 18.5.20 22. He is not only a debtor Rom. 1.14 But there is a necessity upon him as from Gods command so from his own Conscience He is constrained and cannot chuse unless he should offer violence to his own Conscience but do what his Conscience dictates 1 Cor. 9 16. 2 Cor. 5.14 Act. 4.20 I am not ignorant that these three last Offices of Conscience are commonly placed elsewhere and conceived to appertain rather to the first Proposition But in that Conscience doth therein dictate but the general right or law and these acts do evidently include a particular respect and application to a mans own estate or action and this conclusive as to his estate and action As the operation of Conscience aforesaid doth obviously witness I do therefore rather chuse to place them here Not that I blame others for the liberty which they please to take nor shall bind up my self strictly this order in the progress of this Discourse Q. 7. How may and should we so order our Conscience in relation to the first Proposition that they offer us true and right Laws and Rules and none but such concerning our estates * See Q. 3. Direct 1. in Chap. 3. and actions To this end it is necessary that you 1. Direct 1 Store your Conscience that she have a stock and treasury of knowledg a bank and habit of all necessary laws and rules of practice that as a scribe instructed to the Kingdom she may bring forth out of her treasury things both new and old as any occasion offers For how shall she be able to give rules if she hath them not or teach you if her self be untaught
thus plagued He as upon the borders of this crime Verily I have cleansed my heart in vain and washed my hands in innocency But he soon takes up the tentation Isa 49.4 Job 35.2 3. Psal 73.2 12 16. 3. To furious commotions both of their reason and passions so as to curse their birth to complain of life and to court and covet death saith Job 3. per totum Mark me saith he and be astonished even when I remember I am afraid and trembling taketh hold of my flesh My sighing cometh before I eat and my roarings are poured out like the waters My bones shook my hair stood up Job 21.5 6. c. 3.24 c. 4.14 15. 4. To fearful concussions of the very frame of nature in them I am troubled saith David I am bowed down greatly I go mourning all the day long there is no soundness in my flesh I am feeble and sore broken I have roared by reason of the disquietness of my heart My soul is full of troubles and my life draweth nigh unto the grave saith Heman I am as a man that hath no strength My members are as a shadow saith Job My bowels boiled and rested not Psal 38.6 7 8. 88.3 4. Job 17.7 c. 30.27 Conscience pours out blackness and darkness upon the constitution and this pours it back upon Conscience 5. To frightful conclusions against themselves As if all past were but hypocrisie all present were but iniquity and all future were but exclusion from mercy and enduring of misery as if it were not only past help but past hope What is my strength that I should hope saith this Soul with Job Yea where is now my hope as for my hope who shall see it My strength and my hope is perished from the Lord. My Judgment is passed over from my God My bones are dried up my hope is lost and I am cut off for my part I am counted with them that go down into the pit like the slain that lie in the grave whom God remembreth no more Job 6.11 c. 17.15 Isa 40.27 Ezek. 37.11 Psal 88.4 5. Upon such precipices may the prejudices and passions of pious Souls hurry them So that their Souls may refuse comfort as if they resolved with Jacob to go down into the grave mourning and to give the Sons of Consolation but Isaiah's language in another case Look away from me I will weep bitterly labour not to comfort me Psal 77.2 Gen 37.35 Isa 22.4 Let me only add that though I have justified these Propositions I must not be understood to justifie the passions and provocations instanced I have not written this for the patronage but plucking up of sin nor for the ulcerating but healing of Souls as also that others may hear and fear that they fall not after the same examples of distrust into the same excesses of disquiet Q. 12. What if a pious Soul hath hitherto persisted in the use of such means and yet finds no peace but his perplexities rather increase what shall he do Direct 1. Abide with perseverance Give not over but go on with the use of the means prescribed thee nor slacken thy diligence in the duties shewn thee If they are means they conduce to this end and will be crowned with success in the end And if thou expect to come at the end it must be by a continued use of the means These are not wells without water nor clouds without rain They tend to peace in their native operation and shall end in peace according to God's ordinance and promise Joh. 16.33 Isa 32.17 c. 26.3 Psal 119.65 Rom. 2.10 You say then you have not declined from the means but I doubt you have either declined from Christ in them or in your care about them Let me ask you 1. Hath there not been slightness in the course of your duties You do the work of the Lord but is it not negligently How often do you quicken and convene all that is within you How often do call upon your drowsie hearts Awake awake Deborah awake awake to this holy duty If you are slothful no marvel that God and Conscience do still scourge you for you are herein guilty both of unkindness to God and cruelty to your selves for as much as every duty hath a reward in it for you as well as it is a debt to him Jer. 48.10 Psal 103.1 108.2 Jud. 5.12 Be diligent then that you may be found of him in peace He is the rewarder of them that diligently seek him Their Souls shall delight themselves in fatness 2 Pet. 3.14 Heb. 11.6 Isa 55.2 2. Have not you slighted Christ in your duties You come and that often but do you come unto God by him Do you take him with you in the hand of your faith and in the arms of your love No marvel if God be strange to your Souls if you are strange to his Son What atonement what acceptance can you have or hope for but by him He is our peace Heb. 7.25 Jer. 14.8 Rom. 5.11 1 Pet. 2.5 Ephes 2.13 14. Do all in the name of the Lord Jesus from hence forwards Keep him fresh before the eye of Conscience This may fill you with confidence Christ now undertakes the case and that you shall in time have comfort Bring him in your hand and he beareth you upon his heart And he cannot be denied who hath his father's ear his father's heart Col. 3.17 Ephes 3.12 Joh. 16.22 25. Exod. 28.29 30. 1 Joh. 5.14 Direct 2. I advise you that notwithstanding 1 That you attend with patience You have need of patience of the patience of expecting as well as of the patience of enduring that after ye have done the will of God you may receive the promises I doubt your work is not done or not well done However there must be time allowed for between work and wages between seed-time and harvest In due season you shall reap if you fain not Heb. 10.36 Gal. 6.9 Durst you say with that profane Pursevant of King Joram This evil is of the Lord what should I wait for the Lord any longer Nay rather should you say with the Church In the way of thy judgments will we saith she have we wait for thee who in the midst of judgment remembreth mercy Yea and waits that he may be gracious to his when it will be the best season when it will be best for their Souls for the Lord is a God of judgment 2 King 6.33 Isa 26.8 Hab. 3.2 Isa 30.18 God will be known to be the God of all comfort and of this arbitrarily not at our but at his own pleasure and appointment He will speak peace and that in season in due season when it shall seem most free in him the giver and when it shall be most fit for you the receivers But you must leave eternity to take his own time and not look on it as if it would be at no time because it is not at your time The vision is yet
the thing is often exhibited us in the notation of the term whereby it is expressed I shall premise something of the name then present to you its nature 1. For the Name There is not one word which precisely signifieth the Conscience whereby 't is expressed in the Old Testament Sometimes it is expressed by Spirit Prov. 18.14 Psal 34.14 and therewith accords Pauls mention of it 1 Cor. 2.11 The spirit of man i.e. his Conscience which is in him Sometimes by heart 2 Sam. 24.10 1 King 2.44 with which agrees that of 1 Joh. 3.20 21. If our heart i.e. our Conscience condemn c. I shall not omit what is observed by A. Burges * Of Orig. sin par 3. c. 2. s 1. that the first signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leb rendred heart is a conspersion or meal sprinkled with water which points us how the heart or conscience of man is conspersed and water'd with some common principles and notions about good and evil and accordingly is to make application of them The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Latin Conscientia from whence we have our English word Conscience signifie a knowledg together Conscientia est quasi conjuncta scientia Conscience is a conjunct science both as it respects several subjects and several objects A knowledg together of many Subjects or by and with others and of many objects or of others 1. 'T is a knowledg together with others Conscientia est cum alio scientia as Aquinas * Sum q. 79. a 13. And that not so much with other men though the sincerely conscientious would fain commend himself to every mans Conscience in the sight of God and is careful of keeping close to that universally received rule of Conscience Math. 7.12 Luk. 6.31 2 Cor. 4.2 2. Nor so much with a mans own self when the heart and head are agreed in the judgment which is made And a man can say with Paul My conscience also bearing me witness Conscientia est quasi cordis scientia saith Bernard * De interior Domo Cor quando se novit appellatur Conscientia quando praeter se alia scientia Id. ib. Knowledg in the head alone is barely science as one saith * Sheffield Good Conse c. 1 p. 17. but knowledg in the heart too is Conscience rightly so called 3 But 't is a knowledg together with God Cum Deo scientia Behold my witness is in heaven and my record is on high saith Job Ch. 16.19 And Paul I speak the truth in Christ and lie not my conscience also bearing me witness in the Holy Ghost Rom. 9.1 He produceth three witnesses say our Annotators * Ad loc Christ Conscience and the Holy Ghost 2. 'T is a Knowledg together of many objects These Conscience doth not abstractly or apart consider but always conjoyns in its proceeds and operation knitting one knowledg and object to another and conjoyning one to another Adding science unto science as one saith b Sanders de Oblig Conse Praelect 1. §. 6. The universal knowledg or the knowledg of law and right to the particular knowledg or the knowledg of the fact by applying one unto the other 2. The nature of Conscience I shall briefly discuss in explicating this definition Conscience in man is mans judgment of himself i.e. of his estate and actions as it and they are subjected to the judgment of God The definitions and descriptions hereof are variously given by various Authors This of Dr. Ames a De Cons l. 1. c. 1. n. 1. seems to me very consonant and comprehensive enough which is closed with by devout Fenner b Treat of Cons p. 32 and by Dr. Anneslie c Cripleg Lect. Ser. 1. p. 3. This speaks its nature and suits with Scripture Judg you Judg in your selves If we would judg our selves Judg between me and my Vineyard Act. 14.19 1 Cor. 11.13 31. Isa 5.3 First I say 't is mans judgment I know there is who likes not the mention hereof in the definition of Conscience Because saith he some acts of Conscience cannot without some force or straining be referred hither But I must acknowledg without any ill reflection had on an Author whom I do so highly reverence that the force of this reason is not so ponderous and pressing with me while this which I adhere unto hath the favour and countenance of the Scripture as before and while in a fair construction Conscience judgeth what is the matter of law before it in the first proposition what is the matter of fact in the second proposition and is most strictly and plainly acknowledged to be a Judg in the third proposition Q. What is the subject of the Conscience wherin it resideth Conscience then is mans Judgment and so appertaineth to the Understanding not to the Speculative understanding which judgeth only of things as true and hath this alone for its object but to the practical underderstanding which judgeth of things not only as true but in their tendency also or as they are operable or ordinable to action Conscience appertaineth then to the practical intellect c Vid. Saunders de oblig Cons Prae. 1. § 21. Rutherf Libert of Consc c. 1. p. 4 5. Baldw. Cas Cons l. 1. c. 3. not to the speculative nor to the will Conscience is a conjunct science as hath been said The heart knoweth its own bitterness Prov. 18.14 Oft times also thine heart knoweth that thou also hast cursed others Eccles 7.22 But the will is a blind and no knowing power as is generally acknowledged Nevertheless it is true that as the will hath no small influence upon the Conscience to interrupt it in and to encline and engage it to the discharge of its acts and offices so the Conscience doth in the discharge thereof include therewith at least infer thereupon suitable inclinations ordinarily in and impressions on the will I might add and upon the affections also its judgment usually being received either with delight and joy on the one hand or with displicence Q. Whether Conscience be an act power or habit dread and grief on the other But now whether Conscience be an habit or act or power of the practical understanding is of a more strict and subtil disquisition among the School-men for accommodation whereof consult our own learned Saunderson * De Obl. Conscient Prael 1. §. 7. ad 2◠Burges Or. sin part 3. c. 2. s 1. Truth is 't is but very little we understand of our own selves a labour of unquestionable difficulty to define and discriminate things of so near a cognation in nature and connexion in use and exercise as powers habits and acts are Yet something must be left for loosing and untying this knot Conscience is sometimes of a larger sometimes of a stricter and more limited acceptation 1. Conscience is sometimes largely taken and in the vulgar use of this term it is of a very large
circumference and comprehension It is of known and confessed observation that the judgment of Conscience is not consummate or perfected but by discourse in some practical Syllogism which is still formally or else virtually done * Vid. Ames de Consc l. 1. c 1. n. 7 8 9 10. As thus He that believeth and is baptized shall be saved But I believe and am baptized Therefore I shall be saved In the first proposition you have the Truth which Conscience dictates and therein still shines forth the light and laws of Conscience In the second you have the Testimony which Conscience delivers and therein we still see the written Records and witnessing reflections and reports of Conscience In the third you have the Sentence denounced by Conscience and herein Conscience sits most properly as a Judg. Now thus within the circumference of Conscience are these three things with a different respect unto which Conscience may be accounted either a power or habit or act 1. there is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conserved truths and laws of Conscience which are still had in the first proposition 2. And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conscience more properly so called or the consentient Testimony of Conscience which is still assumed in the second proposition 3. And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conclusory judgment which is still made in the last proposition All these fall vvithin Conscience its lines of communication its large and usual acceptation * Rutherf Libert of Consc c. 1. p. 6 7. And indeed all these are manifestly included in the having and exercise of a good Conscience professed by Paul Heb. 13.18 Act. 24.16 and in the advice and exhortation which is pressed by Peter 1 Pet. 3.16 Having a good Conscience c. i.e. a Conscience well principled with truth as concerns the former proposition and well performing its testimony and judicial sentence as concerns the two latter A Conscience conserving good laws and conformably giving a good suffrage or testimony and a good sentence or judgment With respect to the former unless as it is subjectively taken for that intellective practical power wherein these laws are engraven which yet we usually say are written in the Conscience it is an intellective habit as the Schools * Aquin. Sum. 1. q. 79. a. 12. Sayr clav reg c. 2. generally determine and ours * Ames de Consc l. 1. c. 2 n. 1. c. also of the first principles about good and evil With respect to the latter I humbly conceive it is a power of the practical understanding of which by and by And as it is taken effectivè for an act or motion of the Conscience as it is used in 1 Pet. 2.9 If a man for Conscience sake towards God endure grief c. i.e. for the dictates and directions and so discharge o◠his Conscience so it may be described by an act 2. Conscience is strictly taken as hath been noted And that it is not an act in this sense as Aquinas * Sum. q. 79. a. 13. and his Followers do contend seems to me evident Partly because there are the acts of Conscience as to accuse acquit c. and acts do not flow from acts but either from some forms or power or habit 2. And because of the absurdity thereupon consequent If Conscience were an act then Conscience were not when it acted not and should cease to be as often as we sleep or Conscience doth cease to act which is against the evidence both of Nature and Scripture which states it to be Conscience still though now seared 1 Tim. 4.2 I close with them rather who call it a power a See Perkins Treat of Consc vol. 1. p. 517. Baldw. cas l. 1. c. 3. Rutherf lib. of cons c. 1. p. 3. c. Huit of Consc p. 87. rather than an habit of the practical intellect◠though it be true that the other opinion hath its strong and subtil patrons b Scotus Duran l. 2 Distin. 39 and specious and shrewd pretensions Not only 1 in that Conscience cites and calls before it all the other powers sifts sits upon and censureth them c Harris Pauls Exercise But in that 2 it is contradistinguished from another power viz. the Mind Tit. 1.15 3 In that by this men have their potency to the acts hereafter mentioned Qu. 4. 4 And also in that it is proper to and inseparable from any the sons of men and therefore is as natural as any other power of man whatsoever Yet that Conscience may in no sense be called an habit as well as is science for the reasons by a Modern d Sanders ibid. §. 16 17 18. given I shall not impugn Secondly Q. What is the object of Conscien which it respecteth and treats I add Conscience is Mans judgment of himself i.e. of his estate and actions Conscience rides circuit throughout all the man ând reflects upon all in and of man 'T is set up as a Judg not only in Mans self 1 Cor. 11.13 but of mans self v. 31. Conscience is therefore placed as it were in the midst between God and man as an arbitrator to give sentence and to pronounce either with man or against man unto God So Perkins * Treat of Consc c. 1. There is nothing of us or ours hid from the inspection enquiries and judgment of Conscience neither our estate nor actions * See Annesley Cripl lect p. 4. 'T is the candle of the Lord. searching all the inward parts of the belly Prov. 20.27 1. For Mans Estate It is not only put upon the scrutiny of our estates once and again 2 Cor. 13.5 Psal 4.4 cum 3. but passeth sentence frequently Conscience told the Goaler and those Jews that they were in a lost and miserable estate so that they cried out Sirs what must we do to be saved Act. 16.30 2.37 Conscience tells John and other Believers in Jesus that they were in a safe and happy estate We know that we are passed from death to life Joh. 3.14 See also ver 19 21. 2. As for Mans Actions It sees into and sits upon and sentenceth all of them whether external or internal whether duties and services or defects and sins whether toward God or toward man all acts concerning holiness or honesty Act. 24.16 Heb. 13.18 Conscience looks inward to and judgeth of the root spring and sincerity of our actions Heb. 9.14 2 Cor. 1.12 Outward to the fruits and circumstances of our actions 2 Cor. 4.2 2 Tim. 1.3 4. Upward to approve its actions in Gods eye and to answer Gods ends and his engagements 2 Cor. 2.17 1 Pet. 3.21 Downward by an holy activity and self-judging to avoid the severe judgments there prepared 1 Cor. 11.31 32 It looks backward upon former actions and smiteth for them if they have been evil 2 Sam. 24.10 And forward also toward future actions cautioning us against such as are evil that we decline them
was not indeed the Mother 1 King 3.26 27. Though you are devout towards God if you are dishonest towards men or dissolute in your selves you have an evil Conscience And though you are upright in your transactions and dealings with men if you are regardless of the truths and duties of godliness or sobriety you have still but an evil Conscience See these instances Mat. 23.14 ch 15.4 5. Isa 58.2 9. Prov. 7.13 16. Luk. 18.11 12. Mat. 19.20 21 22. The good Conscience is not disjunctive but copulative in its duties and will give Christ his due and Caesar his You then that impartially consult both Tables in your practice that knit religion towards God with righteousness towards Men that follow after both things holy and things honest things just and things pure and are taught to live both soberly righteously and godly in this present world your conversations are in godly sincerity and you have a good Conscience May you rejoyce in its testimony Psal 15.2 Isa 33.15 Phil. 4.8 Tit. 2.12 2 Cor. 1.12 II. § 8 'T is good as to all the Commandments The good Conscience is set to do all Gods Commandments God chargeth all his Commandments upon the Conscience Keep and seek for all the Commandments of the Lord your God 1 Chron. 28.8 Deut. 11.8 22. ch 26.18 And the good Conscience chargeth them all upon the godly to keep all the command he knoweth and to seek all the command he knoweth not that he may keep them We are all here present before God saith Cornelius to hear all things that are commanded of God Act. 10.33 The good Conscience countâ— all Gods Commandments to be good Aâ—â— thy Commandments are sure all thy Commandments are faithful It saith not only that they are all truth but all thy Commandments are righteousness Psal 111.7 c. 119.86 151 172. The good Conscience would know all Gods Commandments because good and that he may keep them Oh that my way were directed saith he to keep thy statutes 〈◊〉 let me not wander from thy Commandments O hide not thy Commandments from me Teaâ—â— me O Lord the way of thy statutes and I shaâ—â— keep it unto the end Give me understanding anâ— I shall keep thy Law yea I shall observe it with my whole heart Psal 119.5 10 19 33 34 'T is true corrupt flesh may and will ever and anon be retracting and impleading it buâ— the good Conscience fights it out and is finally victorious He hath sworn and he wiâ—â— perform it that he will keep Gods righteouâ— judgments And I will walk at liberty saith this Soul for I seek thy precepts ver 106 45. The good Conscience would keep all Gods Commandments which he knoweth He may be weak in many things but he is willing in all things to live honestly He allows himself in no known aversation from any one of Gods Testimonies His heart is inclined to perform Gods statutes always If the habitual temper be enquired into whatever his declinings be under the heat of tentation with his mind he serves the law of God Heb. 13.18 Rom. 7.15 25. Psal 119.112 How is it with your Consciences then Adhere they closely to the commands and traditions of men but mean while are careless of the Commands and Truths of God Or are they herein observedly strict in Mint Annise and Cummin the lesser matters of the Law while mean time they omit Mercy Judgment and Faith the greater matters of the Law Are they partial and upon reserves in the matters of Piety and of his Precepts And do they ordinarily allow the forbearance of or formality in any self-displeasing secret or inobserved duties You have then an evil Conscience Mar. 7.6 10. Mat. 23.23 Mal. 2.9 1 Joh. 2.4 But do they esteem all Gods Precepts concerning all things to be right Do you walk in all the Commandments and Ordinances of God with Zachary and Elizabeth Have you a respect to all Gods Commandments Then shall you not be ashamed it is well with Conscience and shall be well you in the conclusion Psal 119.6 128. Luk. 1.6 Jer. 7.23 The integrity of Davids heart hath the divine impression and allowance or approbation while it was set to do according to all that God had commanded him 1 King 9.4 2 Chron. 7.17 3 'T is good as concerns all Corruptions § 9 which it doth both avoid and abhor He would abstain from and doth hate every false way Psal 119.2 3 128. It refrains the feet from every evil way that we may keep to the Word of God without us and keep up the work of God within us Psal 119.101 104. This Soul may actually and doth often sin but he allows not what he doth and may say with Paul What I hate that do I Rom. 7.15 A good Conscience then will not allow of any evil of corruption not any manner or any measure any kind or to any degree It would have iniquity all iniquity and all of iniquity taken away the pollution and power as well as punishment and will rather choose the greatest suffering than the least sin Hos 14.2 Psal 139.24 Heb. 11.25 How can I do this great wickedness and sin against God This is the reasoning of the good Conscience I will take heed to my ways that I sin not I am purposed that my mouth shall not transgress These are the resolutions of the good Conscience Gen. 39.9 Psal 39.1 c. 17.3 How is it with Conscience Happily it hath not with Joab turned after Absalom but hath it turned after Adonijah Vile and refuse sins it will destroy utterly But the fatlings and the best of the sheep that will best serve your carnal pleasures and profits especially Agag the predominant and pleasing sin must they be spared Baals Temple and Priests must fall but must Jeroboams Calves stand Sins against the interest of worldly self be crucified but must sins that feed thy interest be cherished Ah wicked and wretched Conscience 1 King 1.7 1 Sam. 15.9 2 King 10.29 Jam. 4.4 Your Consciences happily strain at Gnats such and such smaller sins But can they swallow Camels greater sins Your Consciences abhor Idols but do you commit Sacriledg You cannot violate a rash Oath with Herod but can you swear rashly and slay the innocent servants of the Lord rather than it shall be said you have not accomplished it Ah deplorable and desperate Consciences Mat. 23.24 Rom. 2.22 Mar. 6.26 27. Again it may be your Consciences cannot but accuse for and do abhor flagitious and open sins You are not extortioners unjust adulterers c. But can they allow those of a fresher dye and less obvious to sight such as are more small or more secret Then surely 't is an evil Conscience Luk. 18.11 Ephes 5.12 Sirs you whose Consciences are both against small and great sins open and in secret against darling sins as well as displeasing sins that would build up as well as such as will break down your fleshes interest You you are the men and women
never prophesieth good but always evil to me Surely this is an evil Conscience Psal 2.3 Amos 5.10 2 Chron. 18.7 Or how do your Hearts answer and are accommodated to his Testimonies Have God's Commands a counter-part in your Consciences Have you hid his Law in your Hearts that you may not sin against him And are your Hearts enclined to perform his Statutes always even to the end Gods Law commands you Do your Hearts readily accept and return answer to it I will run the way of thy Commandments and have respect unto thy ways I will delight my self in thy Statutes I will not forget thy Word Psal 119.11 15 16 32 112. Gods Law chides and threatens you How do your Hearts rellish it and acquiesce under it Is it a kindness Do you count it an excellent Oyl Do you compose your selves to submission under it and to serve the ends of God by it Psal 141.5 Isa 39.8 1 Sam. 3.18 Mich. 7.9 Here is one answer of a good Conscience 3 To Gods Covenant § 24 The good Conscience gives answer to Gods Covenant 1. to the tenour of it God saith unto them which were not his people Thou art my people The good Conscience speaks back again Thou art my God O my Soul saith David thou hast said unto the Lord thou art my God Hos 2.23 Psal 16.2 Ezek. 11.20 c. 36.28 2. To the terms of it The Lord avoucheth Believers to be his peculiar people and that they should keep all his Commandments The good Conscience restipulates and avoucheth the Lord to be his God and to walk in his ways and to keep his Statutes and his Commandments c. Deut. 26.17 18. Exod. 19 5. 9.3 To the Truths in it The good Conscience hath a Transcript of all the important Truths of Gods Covenant This shall be the Covenant I will make with them after those days saith the Lord I will put my Law in their inward parts and write it in their hearts Jer. 31.33 Heb. 8.8 9 10. Come then who is he that hath engaged his heart to approach unto me saith the Lord Have you taken the Lord for your God and alone chief good and given back your selves unto him his servants to obey and that for ever Have you none in Heaven but God and is there none upon Earth that you desire besides God And have you taken his Testimonies as an Heritage for ever and chosen the way of his Truths This may let you know that you have a good Conscience Jer. 30.21 22. c. 32.28 Psal 73.25 c. 119.30 111. I will give them an heart to know me that I am the Lord and they shall be my people and I will be their God for they shall return unto me with their whole heart Jer. 24.7 Is there a Conversion to God the Conscience is good But no Conversion no good Conscience Hath God commanded you saying Obey my voice and I will be your God and ye shall be my people and walk ye in all the ways that I have commanded you that it may be well with you But you hearken not nor encline your ears and walk in your own counsels and imaginations refuse Communion with God or reject any of the known Commands of God or regard any iniquity or any interest above God you have then evil Hearts and your Consciences are not right in the sight of God Jer. 7.23 24. c. 3.17 Numb 85.39 Psal 66.18 4 To the cause of God § 25 The good Conscience is for Gods cause above others above its own this is the bottom in which it sails all its concernments and therefore with Paul and with Moses is cool and gentle in transacting his own matters but quick and transported with great heat in the matters of God and Godliness forgives and is submissive to his own enemies but flames with zeal and is stiff and inflexible to Gods enemies Gal. 4.12 cum 5.12 Act. 13.9 c. Num. 12.3 cum Exod. 30.19 If the Cause of God calls for his part in action he is ready and willingly offers himself according to his office and the capacity and circumstances he is in If it calls for a passive part he can for Conscience toward God endure grief suffering wrongfully and is ready not only to be bound but also to die for his sake 2 Cor. 9.2 Judg. 5.2 9. 2 Cor. 8.3 1 Pet. 2.19 Act. 21.13 You that like Gallio care for none of these things that seek your own things not the things which are Jesus Christs whose Spirits are abundantly raised in your own Cause but ordinarily remiss in Gods Cause have no good Conscience Act. 18.17 Phil. 2.21 Psal 137.5 6. But you that prefer Hierusalem to your chief joy that say unto Zion because of the house of the Lord our God we will seek thy good that will very gladly spend and be spent for the good of Souls and glory of their Saviour that sacrifice your own Concernments to those of Christ and his Church and would rejoyce to be offered upon the sacrifice and service of their faith and rejoyce in your sufferings with respect to his service Receive this sign and may you reap the sense of a good Conscience Psal 137.6 122.9 2 Cor. 12.15 Phil. 2.17 Col. 1.24 5 To the counsels of God § 26 and his dispensations towards them The good Conscience would hold Communion with God in his Works as well as in his Word and doth especially consider of and commemorates what God hath done for his Soul Psal 107.43 94.19 66.16 Hath God accepted his person answered his prayers afforded him his presence of Grace c. it binds him the faster to God Blessed be God saith he who hath not turned away my prayer nor his mercy from me He will love God the more choicely live with God the more closely lean on and trust in God the more constantly Ps 66.19 20.116 throughout 146.1 2. Doth God afflict and is angry with him with-draws the sense of his Salvation with-holds the spirit of Peace and the waters are come even into his Soul He considers and confesses his sin communes with himself converts and turns himself to God crieth for his Salvation chargeth his Soul to hope in to obey to remember and to repose it self in God Psal 32.5 c. 38.6 c. 42.5 11. 51.1 12. 77.1 13. 13.1 6. I should be too large if I left particular instances as may concern either the inward or outward man Put it upon the enquiry The Providences of God are various toward you How do you answer the acts of God and his aimes by them What no laying them to heart Happily he may have brought his judgments at the doors and yet do not you lay it to heart not so much as ask what have I done nor hearken to him for all this to observe his Counsels or obey his Commandments Happily he may have multiplied his mercies or you and do you not yet say in your hearts Let us now fear
the Lord our God but the mercies which he gave to humble and to prove you you abuse to pride and luxury c. Oh sinful and sensless Consciences Isa 42.25 Jer. 8.7 Hos 7.2 Jer. 5.24 Deut. 8.16 17. Or do you answer his administrations of justice with trying your ways and turning to the Lord Do you labour to see his mind in them and to learn more skill in his Statutes through them And doth Conscience call upon you Come and let us return to the Lord our God and by sound Conversion to seek a cure for them In administrations of Mercy doth Conscience ordinarily attend abett and argue from thence to duty And when it hath put the question What shall I render unto the Lord for all his benefits toward me Doth it proceed to the Psalmist's conclusive resolution I will take the 〈◊〉 of Salvation and call upon the name of the Lord I will pay my vows unto the Lord I will wâ—â— before the Lord in the land of the living c. Iâ— short is Conscience wont to answer the dispensations of mercy with more dearness foâ— God and his glory and with more degrees 〈◊〉 humility as it did in Jacob and in David theâ— is yours a good Conscience Psal 103. through out Ezra 9.13 14. Gen. 32.10 2 Sam. 7.18 19. 6 To the Copy of God § 27 The Conscience which is statedly good setteth the Christian upon Conformity to God he abhorreth sauciness with God as blasphemous and aspireth after similitude to God as his eminent business He knoweth that God is righteous and thence concludeth to be a doer of righteousness God is pure and as his hope is in him so he purifieth himself in Conformity to him God hath made it an argument Be ye boly for I am holy Conscience bearing his Authority brings the same argument also and Christ binds it upon the Conscience 1 Joh. 2.29 c. 3.3 1 Pet. 1.15 16. Mat. 5.48 Little Children let no man deceive you if God hath not drawn out his resemblance upon you if you are not doers of Righteousness as God is righteous If Conscience can permit you to walk in darkness while you profess to that God who is a pure light whatever be your pleas that your Consciences are good they are but pretensions not proofs your Consciences are still bad You that are ordinarily looking at and labouring to come as nigh as you may unto your Copy That are followers of God as dear Children that are created after God in righteousness and true holiâ—ess and whose care it is to be as immutable â—ntensive and extensive as you can in goodâ—ess You are the Children of God our Father who hath given to you a good Conscience 〈◊〉 Joh. 3.7 9. c. 1.5 6 7. 1 Pet. 1.14 Eph. 5.1 c. 4. â—4 Mat. 5.45 I have used a greater length and liberty of Speech in this Question than I have in former or shall in future Cases the importance thereof enforced me If Conscience be good your condition is good if Conscience be naught your condition is naught too as will be seen hereafter Be therefore the more thorough and serious in the trial of your selves still remembring this just Limit in all thy helps for knowledg hereof given you That your ordinary or usual tendency and habitude must be attended 'T is not what your Conscience is for a fit or in some sudden flash either as to good or as to evil but what your common frame and general or most usual temper is must be consulted Q. 5. Whether we may know that our Consciences be statedly and Evangelically good Though your Consciences are lockt up from the knowledg of others and are comprehensively and fully known only by God himself for who can understand his errors Psal 19.12 Yet every man may know what the stated habitude of his Conscience is if he will but deliberately discuss and carefully commune with and impartially attend and improve the judgment of his own Conscience As seems evident 1 By the description of its Nature 'T is the candle of the Lord searching not some but all not only the outward parts of the body but the inward parts of the belly i.e. the inwards acts and thoughts and therefore the the habitude and temper of the Heart elsewhere expressed by the Belly Prov. 20.7 cum Job 15.2 35. c. 32.18 19. The Spirit of Man i.e. the Conscience of Man knoweth the things of Man and within Man The Heart i.e. the Conscience knoweth its own bitterness and therefore may know its own blessedness 1 Cor. 2.11 Prov. 14.10 2 By the demands from and for it in Scripture Know ye not your selves i.e. your Consciences and so what your and their state and condition is whether you be in the faith whether Christ be in you 2 Cor. 13.5 Let every man prove his work and then shall he have rejoycing in himself which springs from the Testimony of a good Conscience Gal. 6.4 2 Cor. 1.12 3 By the declared sense hereof we find among the Saints Job's record is on high and in his own heart Job 16.19 c. 27.5 6. David and Hezekiah can and do confidently appeal the all-knowing God in it Psal 26.2 3. 17.3 Isa 38.3 Hear Paul We trust we have a good Conscience 'T is not we think or we hope but we trust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are perswaded are confident of it which confidence we may raise upon the same foundation that he did In all things willing to live honestly Heb. 13.18 Q. 6. How may we get or obtain a good Conscience The Premises in answer to the former Question are of place and pertinent use here also as likewise whatsoever shall be prescribed hereafter for obtaining a pure peaceable upright faithful Conscience c. Here I advise you these few things * See Perkin's Tom. 1. Treat of Conscience c. 4. p. 551. Sheffield's good Conscience ch 25. Dyke's good Consc c. 5 6. That you Direct 1 1 Act Consideration * See Motives in Dyke's good Cons c. 10. ad finem Consideration is the next step to the Conversion of thy self the change of thy estate and the setting of thy Conscience right in the sight of God Psal 119.59 60. 45.10 11. 50.21 22. See Q. 4. Direct 3. Consider therefore in thy Heart Deut. 4.39 c. 8.5 If my Conscience shall be good Then 1 My Condition will be good secure Conscience for the main and thou securest thy Condition for the main Thy Condition is as thy Conscience is good or bad as this is good or bad in the sight of God Amaziah's Condition was bad though the current of his Actions was materially good because his Conscience was bad he did that which was right in the sight of the Lord but not with a perfect heart nor like his father David 2 Chron. 25.2 2 King 14.3 Jehoshaphat's Condition was good though he were chargeable with some things that were signally bad because his Conscience was good Nevertheless
7. Exercise your selves to have always a good Conscience So Paul Herein do I exercise my self to have always a Conscience void of offence toward God and toward men Act. 24.16 Conscience will not be ensured or preserved without consideration exercise and pains 1. Co-united endeavours there must be as respects the subject Herein do I exercise my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is his study his labour his work his business which took up his outward specially his inward man Of so large an import is that word Here is matter enough to take up the whole Man Mind Memory Will Affections Members which had need be all imployed either for informing of or conforming to Conscience 2 Continued endeavours they must be as respects the circumstances Herein do I exercise my self always Let the times frown or favour the good Conscience let Conscience smite or smile whether you are under the arrests of Judgment or the happy liberties of mercy whether men speak well or ill whether the Candle of the Lord shine upon you on the one hand or the calumnies of men like so many arrows stick fast in you on the other whatever business be before you this business must not be behind or be neglected by you and herein use an holy constancy as you would maintain an holy Conscience and be able to say with Paul I have lived in all good Conscience before God until this day 1 Pet. 3.15 Job 27.6 3 Comprehensive endeavours they must be both as respects the state of Conscience that it be void of offence and the objects it regardeth likewise both toward God and toward man Keep the Conscience inoffensive if you would keep it entire and Evangelically good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes passively taken Phil. 1.10 Sometimes actively 1 Cor. 10.32 that Conscience neither give nor take offence either offend or be offended Eye Conscience in both kinds and herein exercise your selves constantly nor only as respects God nor only as respects man but as respects both God and Man first as respects God then as respects Man Let Religion toward God and Righteteousness toward Man be your continued exercise and you will neither impair the tranquillity nor injure the tenderness of your Conscience Job 2.3 Psal 15. Isa 33.15 16. Conscience hath both Tables of the Law committed originally to it The Conscience again committeth them as Josiah did to the other Powers as its inferior Officers when these bring Conscience word as Shaphan brought the King back word again saying All that was committed to thy servants they do it Then we have both a sincere and inoffending and also a secure and inoffended Conscience 2 Chr. 34.15 16. 8. Exercise Conscience oftner if you would have it always good The weal of Conscience lyes much-what within the walls of conscience If you vvould keep conscience vvell you must keep conscience at vvork sloth vvill beget sickness beget sin and incense justice to take away your talent Mat. 25.28 2. 1 Be frequent in examining Conscience ask how the case stands the frequent'st trier is usually the forward'st thriver in the School of Christ and of Conscience as well as of humane Literature The more you prove and examine Conscience the more you provoke and engage it for after-times and improve the experiences antecedent Psal 77.6 c. 2 Be forward in exciting Conscience Is it incident to drowsiness distempers deadness call upon it the oftener rouse it up by awakening Considerations thy Conscience is keeper of the Vineyards the other faculties and thine own Vineyard hast thou not kept Put it in remembrance of its duty and thy danger Provoke it by arguments of mercy and alarums of justice that if thou must say with the Spouse I sleep yet thou may'st say with her my heart waketh Psal 108.2 Cant. 1.6 c. 5.2 3 Be faithful in exonerating Conscience Whatever Conscience directed by the Word of God dictateth fail not to do it whatever it forbids thee forbear it else thou teachest Conscience to forbear thee limiting Conscience and not listning to Conscience are a ready way to the losing of Conscience 'T is miserable when men are churlish with Conscience and it must be said of you as Nabal's servants said of him He is such a son of Belial that Conscience cannot speak to him 1 Sam. 25.17 Listen to Conscience then and be led by it so shalt thou live in all good Conscience As God said to Abraham so say I to thee In all that Sarah in all that Conscience shall say unto thee hearken unto her voice If you would hold a good Conscience obey a good Conscience if it may not be heard it will away If it may command thee it will continue with thee Act. 23.1 Gen. 21.12 2 Tim. 1.3 1 Tim. 3.9 9. Exercise the good that is in and with your Conscience Actuate and imploy your implanted habits of Grace and these will grow into greater increases Keep up the lively exercise of Faith Love and Repentance and you keep up the exercise and enjoyment of a good Conscience These say to Conscience as David sometime did to Abiatbar Abide with us fear not he that seeketh thy life seeketh our life With us thou shalt be in safety Prov. 4.18 1 Sam. 22.23 Rinse Conscience upon every fall thou catchest from the filth which thou contractest in the waters of repentance The more tears of Contrition the more tenderness of Conscience and transcendent comfort Psal 51. Job 11.14 15. Raise and quicken Faith this will subdue enemies without sanctifie Conscience within sprinkle the blood of Jesus on it and suck continued virtue from his blessed promises 1 Joh. 5.4 5. Act. 26. Heb. 10.22 23. Repeat and continue the dear and delicious acts of Love which will facilitate the Commandments to you free Conscience in you and fits you to whatever capacity Christ shall call you 1 Joh. 5.3 1 Cor. 13.4 8. CHAP. III. Of the Pure and Defiled Conscience Q. 1. Whether the Conscience in man be naturally pure or defiled Touching this I must return you to what hath been already spoken Chap. 2. Quest 2. and 3. Q. 2. Whether a pure Conscience be attainable by man in this life THere is a double purity of the Conscience 1. Exact and legal as fully answers to what the Law asks 2. Evangelical and more large as fitly agrees with what the Gospel allows That excludes all degrees of pollution and includes all degrees of perfection this allows no degree of pollution and aspires after the highest degree of perfection 1. That legal and exact purity of the Conscience neither can nor ever was attained since the Fall by any meer man in this life 1. Who was ever priviledged in this life from the pollution of Conscience Who can say I have made my heart clean I am pure from my sin Who can understand his errors Who can bring a clean thing out of an unclean as man is not one There is not a just man upon the earth
anguish accusations agonies or affrights yea or as it implies some security and satisfaction thereof in the present condition wherein they now stand there may not only be no sting but some suavities of Conscience now and then there may be and often is great peace of Conscience where there is no goodness no purity of the Conscience The Scriptures abound with instances of this kind from whence I shall infer that you may have such a peace of Conscience 1. Though you rest in a state of sin and corruption for so had Paul before his Conversion Conscience was quiet and cheery till the Commandment came so had the young man ere he converseth with Christ Conscience doth not trouble him ere Christ talketh with him Rom. 7.9 Mat. 19.22 2. Though you resolve upon sin against knowledg and after conviction the contumacy of the Will may so far muzzle the mouth of Conscience Judas is resolved upon betraying Jesus a crime of whose horrour he could not but be convinced by many and clear notices yet till they had condemned Jesus Conscience never condemneth Judas Mat. 27.3 They resolve to perpetuate their sin yet say in their hearts We shall have peace Deut. 29.19 3. Though you run on in sins of the highest consideration They that gave themselves over unto lasciviousness to work all uncleanness with greediness felt no lash of Conscience Ephes 4.19 Yea such as were filled with all unrighteousness fornication wickedness covetousness maliciousness full of envy as to man and haters of God Covenant-breakers c. did not find the least regret or remorse of Conscience Rom. 1.28 31. 4. Though you are rushing upon the Sword of God's Justice to your own confusion with Balaam whose madness the dumb Ass rebuked before Conscience delivereth in the least reproof or maketh the smallest impression upon him When vindictive Justice hath been pursuing them to the heels some there have been that never did so much as put this question to their hearts What have I done but run on with boldness as the Horse rusheth into the battel and sung this Syren-song to their own Conscience Is not the Lord among us none evil can come upon us Numb 22.23 c. Jer. 8.6 Mich. 3.11 5. Though you may remind ever and anon what will be the sequel and consequence of such courses which you live in Such accounts are either carelesly intended He heareth the words of the Curse Yet blesseth himself in his heart saying I shall have peace Deut. 29.19 Or contumaciously inverted Let us eat and drink say they for to morrow we shall die If there be so much danger let us make the best of our deck while we may Art thou come to torment us before the time Isa 22.13 c. 56.12 Mat. 8.29 6. Though you are under the arrest of some present judgment Conscience did not awake nor did they consider in their heart no not now when their own doings had beset them about Hos 7.2 O Lord saith the Prophet thou hast stricken them but they have not grieved Jer. 5.3 7. You may reckon your peace safest when perdition is speediest When they shall say peace peace i.e. assured abundant peace then sudden destruction like the throws of a travailing Woman shall sieze upon them and they shall not escape 1 Thes 5.3 The greater their security and the more voluntary their calamity will be the more sudden and without remedy Prov. 29.1 8. In short your Conscience may remain quiet yet unclean even at the approaches of death and under the agonies of sickness Nabal is sick ten days yet Conscience speaks not any troubles or distress to him his Heart died within him and he became as a stone so stupid was it and insensible 1 Sam. 25.37 38. 9. Yea unto and in their removal by death in the very last congress with the King of Terrours Soul take thine ease saith the rich man even to the very night that his Soul was required of him Job tells you that the houses of the wicked are of times safe Heb. peace from fear They spend their days in wealth or mirth and in a moment go down to the Grave One dieth in his full strength being wholly at ease and quiet There are no bands in their death saith the Psalmist Dives finds no terrours of Conscience till he falls into Hell-torments Luk. 12.19 20. Job 21.9 13 23. Psal 73.4 Luk. 16.22 23 25. You may then live cheerfully and die quietly yet with defiled Conscience Nor may you think that this false peace is only fallen into by the prophane world 10. Nay Professors and some of the highest rank and reputation have perished through this false peace witness Ananias and Sapphira nor may we forget Laodicea The foolish Virgins who had the company the commendation of the wise are not convinced of the want of grace or unsoundness of their peace till they hear the Proclamation Behold the Bridegroom cometh And now the door is shut against them Act. 5.2 c. Rev. 3.17 Mat. 25.6 c. III. Prop. 3 There is no concluding then from the peace and quietness of thy Conscience to the purity and goodness of thy Conscience For 1. there is many a peaceable or quiet Conscience that was never pure or clean The ignorant the secure the seared Conscience as one Modern largely sheweth * Dyke's â—ood Cons â— 24 ad â—5 The ignorant the unawakened the deluded the hardened Conscience as another * Sheffield's â—od Cons â— 18 pag. â—48 ad â—56 Nay 2. that Conscience which is least pure least clean is most peaceable and quiet usually As the seared or cauterized Conscience which is past feeling but plunged in all manner of filthiness 1 Tim. 4.2 cum 1.3 Ephes 4.19 Consider 3. Peace of Conscience is no mark of a pious Christian singly and of it self nor do we find it simply insisted upon by them as such I never find any Saint in the whole Scripture pleading it as the signal evidence much less as the sole evidence of his justification and change from death to life When they would clear their being in and blessedness by Christ they do not attempt the proof of it by their peaceable and quiet enjoyments of themselves or of him but by their pious intercourse with and conformity to him in the crucifying of their sins and quickning of their Souls Rom. 8.1 2 c. 1 Joh. 2.3 c. c. 3.19 c. Paul's rejoycing was the testimony of his Conscience That in simplicity and godly sincerity not that in serenity and grateful suavities he had had his conversation in Christ 2 Cor. 1.12 4. A polluted Conscience may enjoy more peace such as it is than doth many a pure Conscience What tasts have many such of the Heavenly gift and of the good Word of God yea and of the Powers of the World to come who yet have not arrived to the things that accompany Salvation Whereas others are chastened every morning have sorrow in their heart daily For
them Prov. 4.23 Mat. 26.41 Prov. 22.5 3. Close with her Testimony though she speak against thee Let not thy Affections kick and thy Will cast it back upon Conscience to give a more favourable witness for thee 'T is better Conscience should be a severe Witness here than a never-dying Worm hereafter The more fully and faithfully she testifieth the more friendly is she and the more it turneth to thy felicity Faithful are the wounds of a friend but the kisses of an enemy are deceitful Psal 141.5 Prov. 27.6 4 Let Conscience be told ever and anon of the Testimony she must deliver in the day of Judgment Then the Books shall be opened the Book of Conscience within as well as of Creatures and Scriptures without Then must thou shalt thou O my Conscience give a plain and impartial Testimony to all things done in the body Then all thy frauds and fallacies which thou now puttest upon me shall be unvailed and pluckt off before God Men and Angels Then shalt thou bear the shame of them and must suffer for them Thy flatteries and unfaithfulness shall be all laid bare and open Oh how much better were it for thee and me to bring forth thy righteous Testimony now to our Conversion than in that day to our Confusion Alas what can be hid from him who knoweth all things Doth not he that pondereth the heart consider it Thou mayst deceive me but canst thou deceive my God also That day shall discover it If thou fearest the shame and sting of such a Witness in this day shouldst not thou rather fear and fly the shame and sting thereof in that day Now it may be eased and healed by Repentance Defer thy Testimony till then and the shame and torment will be easless endless and remediless Rev. 20.12 2 Cor. 5.10 Eccles 12.14 Mar. 9.44 5 Let Conscience be demanded to give her Witness as in the presence of God the great Judg. Charge her to speak to thee as she would speak to and before him Is not the answer of a good Conscience towards God O my Conscience is not God greater than thy self and knoweth all things Wilt thou witness this thing to God for me as Peter's did Thou knowest all things thou knowest that I love thee And canst thou appeal him as a Witness in the case with and for thee as he also did Canst thou attest him as they did Josh 22.21 22. The Lord God of Gods the Lord God of Gods he knoweth Canst thou say and say truly Behold my witness is in heaven and my record is on high as Job did And wilt thou answer to him for me what thou now answerest me as before him Lo O Lord thou knowest Thou O Lord knowest me thou hast seen me and tried mine heart Thou hast tried me and shalt find nothing Thou knowest that I am not wicked 1 Pet. 3.21 1 Joh. 3.20 Joh. 21.15 17. Job 16.19 Psal 40.9 Jer. 12.3 Psal 17.3 Job 10.7 Direct 3. Touching the Conclusion wherein Conscience is to denounce the sentence upon the trial made agreeable to the truth she dictateth in the Proposition and to the testimony which she delivereth in the Assumption Here I advise 1 See that Conscience pronounce the sentence upon thee Or why are all these proceeds hitherto Why are 1. the word and statutes of Heaven consulted 2. The Court set 3. The Witness sworn and heard Shall the Records of Heaven be produced and the Records of my Heart proved to no purpose Hast thou done so many things O my Conscience in vain if it shall be yet in vain But because Conscience is so prone to protract the sentence and to forbear the conclusion which should follow upon the Premisses and doth naturally and necessary follow upon the Proposition and Assumption in a Logical discourse as one well observeth * See Ames de Consc l. 1. c. 9. §. 5. 10. I advise these things 1. If Conscience be silent suspect thy condition is not well or that at least it is not well with Conscience I shall not say that her suspending of the Conclusion doth always speak the condition and state of the Soul to be a state of sin Because deserted Saints through the power of fear and temptations and the weakness of their faith in such troubles may not be able to derive and draw it down to themselves But ordinarily and out of the case of desertion it speaks the condition ill and lyable to suspition 'T was not well with David when he turns the conclusion and sentence to another which he should have taken to himself and the Prophet was fain to take up the office of Conscience and tell him Thou art the man c. He cannot be apprehended to have been either ignorant of God's Law or of his own lascivious and murtherous fact But Conscience did not conclude or argue and apply it home And it was very ill with them who knowing the judgment of God that they who did such things were worthy of death and that they did them yet concluded not their estate upon it but continued in their sin Nor was their condition safe or Conscience sound that could wave the Conclusion when the Premisses were so clear Neither say they in their heart let us now fear the Lord c. Jer. 5.23 24. 2 Sam. 12.5 6 7. Rom. 1.32 2. If Conscience do not speak to thee do thou speak to Conscience God complaineth when men do not set and say to their hearts when they do not call upon and converse with them Isa 44.19 Hos 7.2 Argue it with her and urge her to proceed to sentence and to perfect her discourse in giving judgment Urge her by her past proceeds of which before By her place and power Hath not God made thee a Judg in Israel set thee next under himself and over me that thou shouldst shew me the sentence in judgment Is not thy commission Divine His concurrence declared who is with you in the judgment to behold if thou judgest falsly to approve if thy judgment be according to verity Deut. 17.9 2 Chron. 19.6 1 Joh. 3.20 21. By her Precedency Thou expectest from inferiour Judges that they proceed to judgment and wilt expostulate and rebuke them if they shall adventure to retard it and judgment goeth not forth Thou art superiour to any to all of them God hath set thee as Solomon set his Mother next himself on the Throne And if thou shalt clear no matter if they all condemn me But if thou condemn not all of them can quit me May not they dare to adventure upon unnecessary delays in Civil concernments and durst thou to delay and defer the sentence in Spiritual in Soul-matters and of eternal consequence Deut. 16.18 19 20. Hab. 1.4 1 King 2.19 Rom. 8.33 c. 1 Joh. 3.20 By her Principles Civil Judges have severals to consult without them ere they can come to sentence But thou O my Conscience containest all within thee whereby thou mayst be
both clear and quick or expeditious in the judgment Thou needst not call for Law-books or foreign Witnesses With thee is a treasury of Laws and thou art more than a thousand Witnesses 3. If Conscience yet suspends judgment cite her before the supream Judg. Behold Conscience the Judg standeth before the door He is greater than the Conscience to him thou must accompt Thou mayst apologize to me but how wilt thou answer it to him who made thee his deputy and substituted thee upon this very design And hath said to Conscience as Jehoshaphat to his Judges Take heed what ye do for ye judg not for man but for the Lord who is with you in the judgment Wherefore take heed and do it Jam. 5.9 1 Joh. 30.20 2 Chron. 19.5 6 7. 2 See that Conscience pronounce the sentence fully and clearly upon thee An half-sentence can give but half-satisfaction If the sentence be dubious thy Soul will still be in the dark Why all this pains Not for airy hopes but for assurance of the heart before God 1 Joh. 3.19 To this end 1. Be full and clear with Conscience in exposing all thou art and dost to her sentence without any of the restraints of self-love without any reserve for any secret lusts Self-love will be putting in for her immunities A clear and impartial sentence will shake all her foundations hitherto of quiet and self-ease And therefore importuneth Conscience as David sometime did his chief Commanders Deal gently for my sake yea and for thy own sake for thou must sustain the effects of such a sentence 2 Tim. 3.2 cum 5. 2 Sam. 18.5 Secret lusts will be putting in for an indemnity which it may be Conscience hath cockered or at least hitherto connived at Wherefore should we be slain Have not we took sweet counsel together and walked to the house of God in company c. But Conscience must quit them ere it can clear thec 'T will be a partial sentence if she parteth not with these sins Or if she speak peace it will be but the shew and paint of it so long as ye will walk after the imagination of your own hearts Psal 19.12 13. 18.23 Deut. 29.19 Bring all then before the Bar of Conscience and that Bar without any vails or coverts and tell her as Cornelius told Peter we are all here present before God to hear all things that are commanded thee of God Act. 10.33 2. Be free yet close with Conscience You may remember her there will be another audit and what will attend if she shall give a loose or partial judgment Cursed be he that perverteth judgment But remember her withal that therefore this thy appearance is made before her throne of Judicature and thou demandest it as thy right not as a matter of courtesie from her but as of debt and duty As of old it was ordained Thou shalt come to the Judg and enquire and he shall shew thee the sentence of judgment Deut. 27.19 c. 17.9 See thou do not see her by any carnal indulgence for a gift blindeth the eyes of the wise and perverteth the words of righteousness and fire shall consume the tabernacles of bribery Deut. 16.19 Job 15.34 Nor flatter her by any corrupt inducements The flattering mouth worketh ruin Psal 36.2 Prov. 26.28 Be plain with Conscience Lo I have now put my self my state my salvation upon thy sentence 'T is thy work to condemn or clear me thy eternal wo or weal is concerned in it I require thee as before the supream and all-seeing Judg to judg righteously I do not sollicite for favour but seek justice at thy mouth How long shall I take counsel in my soul When wilt thou bring it to a conclusion that I may know my estate what I am Follow her with arguments and importunities till she answereth thee in the words of the Psalmist I will judg uprightly Psal 75.2 Q. 4. How may we difference the Peace of a good and of an evil Conscience and so discern that ours is a sound and an Evangelical Peace Doubtless there is a difference * See Fenner's Treat of Consc p. 137. to 167. Robinsons Christ all in all p. 187 188 Collin's right way to true peace p. 51. ad 62. or our Saviour had not delivered it as he doth Joh. 14.27 cum 22. But he that would drive this nail to the head for the discovery of his own peace whether it be true or false should discuss it thorowly with his own Conscience how it came to take up this peace The peace that an evil Conscience bears groweth usually out of one of these two roots 1. Either out of the sluggishness of Conscience that puts not the estate upon trial 2. Or from the shifts and unfaithfulness of Conscience if it proceed to trial 1. Fither in the Proposition 2. Or in the Assumption 3. Or in the Conclusion as hath been shewed You should dig to the very bottom in this business Whether this peace be the product of pains prayers and of proving your hearts and states once and again What pains did Conscience take in it What proceed did Conscience make in it Did it give full and infallible marks for the trial of your estates Did it give a faithful and impartial testimony in the trial And did it give a free and unbiassed judgment upon the trial of your estates Produce and prove thy Evidences That your enmity against godliness is turned into peace and therewith amity That you are as earnest for holiness as you were for sin or are for happiness and as great a friend to the purity as to the peace of Conscience Prove that the spirit of peace hath renewed and sanctified you That the Prince of Peace Christ Jesus ruleth in and hath the Soveraignty over you That the God of peace is related as a Father to you and is that supream good and end to whom you finally refer your selves in point of felicity and duty and then your peace which is gathered from these Premisses is proved therewith to be true pious and Evangelical But to give you the difference enquired after though every thing I herewith offer doth not serve to discover it effectually in such a practical inquiry without some further reference The Evangelical peace of the good Conscience and the quiet or peace of an evil Conscience are different 1. In the eminency of this Evangelical Peace 1. In point of truth That other is but the shadow and semblance of peace but this is solid substantial peace 'T is peace peace Isa 26.3 c. 57.19 not only the resemblance or appearance of peace but real rich assured abundant peace But there is no peace saith my God unto the wicked ver 21. Isa 48.22 Let men call it by the title of peace yet God accounts it to be in truth no peace 2 In point of tranquillity That other is mostly but negative a freedom from storms but this is positive a fulness of serenity There
then make you draw off your guards and centinels or make you more diligent and circumspect 2 Greater fortitude of spirit forbearing troubles breaking thorow tentations and baffling all the assaults of flesh and blood upon the sanctified habits and faculties The peace of God shall keep your hearts and minds saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall keep it as with a garrison as that word is elsewhere used Joh. 16.33 Phil. 4.7 cum 2 Cor. 11.32 It shall fit you for resistance fill you with resolution and free you from those returns of fraud and force which make others become their prisoners * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Scho. Doth this peace then cool and slacken your resolutions for duty especially in case of discouragements and difficulty or doth it quicken and add spurs and wings to it 3 Greater vigors of obedience A formal peace is the best effect usually of that Pharisaical peace But this Evangelical peace is not without an Evangelical power upon the heart within and in the acts without Rom. 14.17 cum 1 Cor. 4.20 2 Tim. 1.3 cum 6. This Soul not only maintains a course or track in spiritual matters but manageth them with a spiritual mind His spiritual peace begets a spiritual plenty and now he can easily step over what heretofore stumbled him No offence is so great to him as that his obedience is no greater He not only liveth up to Gods testimonies but he loves him exceedingly Rom. 8.6 Psal 119.165 169. Doth your peace then make you more slight and formal in duty or more spiritual and vigorous Are they not only more bulky but more strong and sincere fuller of the sap of love and of the spirit of life 4 Greater vivacity of Holiness Evangelical peace is ever prospered to Evangelical grace and growth See how it fructifieth and clusters Rom. 5.1 6. Gal. 5.22 23. Let the day of that false peace be as the harvest-time to the formal hypocrite His righteousness is now all gathered into barn But 't is as the seed-time to the faithful soul The fruit of righteousness is sown in peace Jam. 3.18 Now is this Soul's time to be distributing the seeds of righteousness for God and among men and by the oyl of gladness to make increase likewise of the oyl of grace This holy peace puts him upon perfecting holiness in himself and provoking others Souls to take and taste thereof likewise Heb. 13.20 21. Psal 66.16 34.8 51.12 13. Q. 3. May not the Soul that enjoys ease and tranquility after eminent troubles of Conscience infer that his is Evangelical peace In no wise * See Sheffield's good Cons c. 18. pag. 263 c. Though a good Conscience may prove greatly troublesom after great tranquility yet the greatest tranquility after the greatest troubles cannot simply and by it self prove Conscience good Because the Devil turns in men hither and a deceitful heart often taketh up here I have felt the terrors of the Lord but now find tranquility and taste of his love as they did Heb. 6.4 5 6. cum 9. Hear me therefore a few things 1. Prop. 2 Every trouble is not a trouble of Conscience that may be so called 1. There is a trouble of carnal policy Herod is troubled and all Hierusalem with him but 't is that Christ is born who might shake his Secular Kingdom not that he was born without Christ or seeth no title to an eternal Kingdom So is the King of Assyria sore troubled But 't is for the defeating of his Counsels not for destroying his corruptions Mat. 2.3 2 King 6.11 2. There is a trouble of Concupiscence and iniquity Ahab is so troubled as he taketh his bed upon it not for want of faith in or forgiveness from God but for want of the Vineyard So is Amnon not that his lust may be subdued but that it may be satisfied upon his Sister Tamar 1 King 21.4 2 Sam. 13.2 3. There is a trouble that is but corporeal and bodily through excess of Melancholy c. which is sometimes mixt sometimes meerly such This disordereth the imagination or fancy This again distempereth the passions these discompose the natural spirits these again drive to and fro and agitate the humours of the body and so all is in a commotion nothing is quiet And now happily a mans own spirit falls upon him within and an evil spirit from the Lord also from without And then terrour taketh hold of him on every side as it did upon Saul But what are these troubles Rather of sickness than for sin from the oppression of nature rather than in order to grace at least originally if not only 1 Sam. 16.14 I presume you will not call it peace of Conscience to have a period or conclusion put to any or all of these 2. Eminent troubles of Conscience there may be Prop. 2 and often are which are neither preparatory to nor productive of peace but rather a providential fulfilling of God's threatnings and a preface sometimes to greater torments as they were to Cain and Judas Will you read his threatning The Lord shall give thee a trembling heart and failing of eyes and sorrow of mind and thou shalt fear day and night In the morning thou shalt say would God it were even and at even thou shalt say would God it were morning for the fear of thine heart wherewith thou shalt fear Deut. 29.65 67. Lev. 26.36 Isa 8.21 22. God may remit then or remove such troubles as he doth other temporal judgments without renovation of the person or the blessing of a religious peace 3. Prop. 3 Eminent troubles of Conscience may and have ended in a still and sapless formality without sincerity or sanctifying the Conscience The Pharisees are a clear and confessed instance Conscience arrests the Jews with fears and conscernation Away they betake them to a course of prayer and fasting but in both formal And so Conscience is at rest but as the Psalmist observeth was not right in them Isa 58.2 c. Psal 78.33 37. Ananias and Sapphira seem pricked in their heart but were not purified in their heart Formality drew out that prick but drew on their perdition Conscience takes hold on Magus on Ahab and others and they are troubled But wherein ended their pangs of Conscience In a sound peace No but in a spiritless profession and practice of some external duties without any saving change upon them Act. 2.37 cum 5.1 c. 8.13 c. 1 King 21.27 cum c. 22. This amounts to no more than a silencing of such troubles not the sanctifying of them Formality is as bad an evidence of the truth of our peace as it is of the truth of our grace 4. Prop. 4 Eminent troubles and distresses of Conscience may and have ended in stupidity and dedolence The smiting reproving Conscience may become a seared remorsless Conscience witness Pharaoah Felix Belshazzar What pangs of Conscience might you have sometime found them in who within
some spark or other in so many embers which you should do well to scarch for and stir up Psal 119.81 Luk. 24.16 cum 22.2 Cor. 13.5 2 Tim. 1.6 Let me ask you or come answer these few questions in this afflicted condition 1. What are your greatest desires are they not to the name of God and to the remembrance of him Oh if God would lift up the light of his Countenance If I might have but some glimpses of his loving-kindness c. Must not all Comforts all Creatures stand by in comparison of this Is not this the one thing thou desirest afore and above all the rest Must thou not say My soul thirsteth for God for the living God when shall I come and appear before God Isa 26.8 Psal 4.6 cum 8.73.25 cum 21. 27.4 42.2 2. What is your greatest displicence Is it not that God hideth his face and holds thee for his enemy either that he is displeased with thee or that he is departed from thee Is not this the gall and the wormwood that most embitters this cup to thee that the Lord hath forsaken thee thy God hath forgotten thee thy beloved hath withdrawn himself and is gone from thee Oh the felicities I have found in his favour the overcoming sweetness that hath overflown me in his service c. When I remember these things I pour out my soul in me and my tears are my meat while they say unto me where is thy God Job 13.24 Psal 88.7 14. Lam. 3.17 18 19. Isa 49.14 Cant. 5.6 Psal 42.3 4. 3. What are your greatest deliberations Are they not how you may return into friendship with God and God may renew his favour to you How you may be restored into acquaintance with him and be reconciled to and accepted of him Oh that I knew where or how I might find him whom though I were righteous yet would I not answer but I would make supplication to my Judg. Oh that I were as in months past when the Almighty was yet with me and the secret of God was upon my tabernacle Lam. 5.21 2 Cor. 5.9 Job 23.3 c. 9.15 c. 29.2 4 5. 4. What are your greatest determinations Are they not for God the living God That thou wilt continue endeavours for him whatever it cost thee That thy Soul still follow hard after him though he seems to fly farther from thee That thou wilt never give over thy work or his word though thou shouldst go weeping from day to day and duty to duty That whatever work sit this shall not for thou settest a value on him above all the world O God thou art my God early will I seek thee My soul thirsteth for thee my flesh longeth for thee c. I will wait upon the Lord that hideth his face from me From the ends of the earth will I cry unto thee yea in the way of thy judgments O Lord have I waited for thee and will wait upon thee Psal 42.2 63.8 Lam. 2.18 19. c. 3.48 49 50. Psal 63.1 61.2 Isa 8.17 c. 26.8 9. What doth Conscience answer to these questions Must they not answer in the affirmative Is not the language of your spirits the same much-what with this that is now suggested to you If so how should you cheer your drooping hearts and command off these disquiets and anguish For these are just evidences that God is yours and you are his that the grace of his Spirit is in you though the grace of his favour doth not shine with its wonted light and warmth upon you as the Scriptures mentioned do manifest yea these things speak thy appretiation and esteem of God as the highest good and thy affections for and intention of him as the highest end and do therefore more infallibly conclude the safety of thy condition than do many other marks So that thou maist well renew the Psalmists charge My soul wait thou only upon God for my expectation is from him Psal 62.5 Direct 3. Tack about to the cause that hath thus bereft thee of thy comforts Pursue it with all the strength thou canst make Draw up every squadron of thy Soul like the Stars in their courses to fight against Sisera the sin that hath invaded and spoil'd thy peace Let thy Understanding discharge its arguments against it and aggravations of it Let Conscience arraign accuse condemn it and all the other powers under the subjection of Conscience execute and exterminate it Yea call in Prayer Promises Providences and whatever else may powerfully help thee in the combate or to its conquest And be sure thou give it constant chase till thou hast subdued or sunk it till thou hast drawn the nail of sin out of thy heart and driven the nail of sorrow and mortification into its head Thus did holy David Psal 51.1 15. Judg. 5.20 26. Surely it is meet to be said unto God I have born chastisement I will not offend any more That which I see not teach thou me If I have done iniquity I will do no more Job 34.31 32. Direct 4. Try the bath of Repentance No Bath is more effectual for an ulcerous body than this is for an ulcerated spirit Repentance is a panacea the Christians all-heal Who ever repented that was not remedied No sooner had Job repented but he was restored recovered Repentance removeth the cause and then God undertaketh to renew our comfort He will repent of the evil of punishing if once we repent of the evil of provoking Let Ephraim repent and she is forthwith remembred received reconciled and God reneweth the sweets of her old relation Is Ephraim my dear Son Is he a pleasant Child c. Isa 6.10 c. 57.18 19. Job 42.6 c. Jer. 26 3 13. c. 18.8 c. 31.19 20. 1 Here rip up thy sins in confession that have made these sad ruins in Conscience Thy sorrows are continually before thee Call thy sins before thee also and declare thine iniquity The more you cover them the more they will corrode and like a cancer gnaw and feed on you The sooner you confess them the speedier and safer too will be your cure and Gods comfort Psal 38.17 18. Prov. 28.13 1 Joh. 1.9 David's heart was heavy in him and God's hand was heavy on him And what doth he I acknowledged my sin saith he c. And God by and by acknowledgeth his Soul and anticipateth his supplication I said I will confess my transgression unto the Lord and thou forgavest the iniquity of my sin And he sets a Selah on it for your attention and observation Psal 32.4 5 6. 2 Rinse thy Soul in Contrition Break up the fountains of Evangelical sorrow and bathe thy Soul in them How should thine eyes run down with penitential tears and thy head with rivers of pious sorrow and that heart bleed for thy manifold transgressions which is broken with such manifold tribulations Lam. 1.16 cum 18. c. 3.48 49 51. cum 42. I deny not but thou maist deplore the sadness
is and it is offered and exposed to the imbraces and improvements of your faith love patience and hope Gen. 17.1 Isa 45.22 24 25. His infinite and immutable perfections have your Souls to feast with and feed upon Your strength and your heart faileth you But if the bottle be empty the well of water which is by you though perhaps you see it not is full God is the strength of my heart and my portion for ever Psal 73.26 Jer. 10.16 Gen. 21.15 19. Remember 't is an infinite and immutable mercy that orders you out this condition an infinite and immutable wisdom that over-rules it for duration how long for degree how far c. an infinite and immutable goodness upholds you in and under it and an infinite truth and power is bound in his own time to pluck you out of it and to make good all his promises in and by it God is faithful who will not suffer you to be tempted above that ye are able but will with the temptation also make a way to escape that ye may be able to bear it 1 Cor. 10.13 2 For Christ What an abundance is there in him to quiet you yea fulness all fulness and this for you If you will but by faith fall in with him you shall receive of his fulness grace for grace Col. 1.19 Joh. 1.16 Nay in Christ there is not only matter of peace and joy for you but of boasting of triumph His preaching his prayers his promises his passion resurrection ascension c. Do all call upon you as himself sometime did in person Let not your heart be troubled ye believe in God believe also in me Yea he is now touched with the feeling of your infirmities in way of compassion though not of corrupt passions so that you may come boldly to the throne of grace Phil. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.14 Joh. 14.1 Heb. 4.15 16. 3 For Christians You may fetch matter of heart-quieting from their distresses which yours cannot equal from their dignity which yours cannot exceed from their deliverance which is an earnest of yours as also from their directions and exhortations which tell you it is good that a man should both hope and quietly wait for the salvation of the Lord. That he is the God of all comfort who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we are comforted of God Lam. 3.26 2 Cor. 1.3 4. Secondly From the operation ends and effects of these sad troubles This I had principally in my eye and let me pitch here a little because the pious Soul is apt to pore more upon their extremity than to pry into their ends and effects neglecting the bright side of the Cloud and noting only the black and dark side Consider then these sharp throws and bitter agonies are not only to punish but to purge to prove to approve to improve and to prepare his Saints for more signal services or sufferings Of which you will see full proof in the further progress Consider then in these agonies 1. Happily they are to purge me The spirit of judgment and the spirit of burning is but to wash away the filth of the Daughters of Sion Like fullers sope and a refiners fire not to consume but cleanse and purifie them to purge them as gold and silver that they may offer unto the Lord an offering in righteousness By this shall the iniquity of Jacob be purged And shall I quarrel at that pill or cast away that potion which is blessed with such a sequel because 't is bitter in it self or breaks my sleep or burdens my stomach c. whence it conserves nature and cures my diseases and the little pains I feel are preventive of far greater Isa 4.4 Mal. 3.2 3. Isa 27.9 Perhaps it is to purge and so heal thy sleepiness and inanimadvertence David lay in an apoplectick drowsiness for a long time This state required strong purgatives and sharp prescriptions God therefore applieth this medicine and it effectually awakens and recovers him Psal 51. Or perhaps it is to purge out pride and stiffness of spirit And gentle potions will not do it there must be some other draught or the dose must be doubled David had enough to humble him but his heart stood it out undauntedly till God put this cup of trembling into his hand and this fetcheth all up and his heart down and his Soul-health returneth to its old frame ibid. What ever it is this may quiet that these troubles are not a ponyard to kill but a purge to cure 2. Happily it is to prove me Behold I will melt them and try them for how shall I do for the daughter of my people 'T is not said I will burn them and make an utter end of them Let it be to a Judas or a Cain an evil an only evil But to a Job there is good as well as evil These troubles were for his probation rather than punishment not at all for his perdition Thou O God hast proved us thou hast tried us as silver is tried God knoweth us perfectly and intuitively but 't is that we may upon trial know our selves and be less strangers to our own hearts or that others may know us This furnace then is not â—o destroy but to discriminate Judg. 9.7 Ezek. 7.5 Job 2.3 c. 7.18 Psal 66.10 May not this quiet you that whereas it might have been a milstone to tear you 't is but a touch-stone to try you to acquaint you more with your selves and acquaint others more with your sincerity Why doth God suffer you to wander thus long in the Wilderness but to numble you and prove you and to know what is in your hearts God might have thrown you like brands into the fire but he casts you like Gold into the furnace This affliction is not to ruin but to refine you Peut 8.2 Isa 48.10 Zach. 13.9 3. Happily it is to approve me When he bath tried me saith Job I shall come forth as gold more pure and more approved The Primitive Saints were tried with inward hâ—â—viness as well as outward hardships And why But That the trial of their faith being much more precious than of gold that perisheth might be found unto praise and honour and glory Job 23.10 1 Pet. 1.6 7. Perhaps it may be to approve you to others here Job is to this day propounded for a pattern of patience to the faithful and must pray for his three friends as the person whom God would only accept He became the more signally approved by being so strangely afflicted Paul's necessities distresses afflictions stripes sorrows did but commend him the more to the Churches of our Saviour The skill of the Pilot is best spoken by storms and tempests Jam. 5.11 Job 42.7 8. 2 Cor. 4.4 11. Or beyond a perhaps it is to approve you at the appearing of Christ when he shall say Lo these