should come to repentance Behold he is ready to pardon Hebr. a God of pardons gracious merciful slow to anger and of great kindness Ezek. 33.11 c. 18.32 2 Pet. 3 9. Neh. 9.17 I know thou lookest upon him as clothed with righteousness and armed with omnipotent justice to revenge thy disobedience And 't is true he is so if thou shalt persist in thy sins But wilt thou revolve these few questions in thy heart and return an answer to them in thy own bosom 1. Is not Omnipotent mercy as propense and willing to save thee as Omnipotent justice is to damn thee Have I any pleasure at all that the wicked should die saith the Lord God and not that he should return from his ways and live He doth not so much as afflict willingly Judgment is his strange work but he rejoyceth to shew mercy He is as it were drawn to acts of justice but he delighteth in acts of mercy Ezek. 18.23 Lam. 3.33 Isa 28.21 Jer. 32.41 Mic. 7.18 Why then such confusion of heart Why dost thou cast away thine hope why shouldst thou fear and fly from him as one that will not forgive when there is forgiveness with him that he may be feared Psal 130.4 7. 2. Is not Omnipotent mercy as prevalent with him to save thee as justice is or can be to damn thee Behold mercy rejoyceth against judgment Acts of mercy flow freely from him they are of his own meer will and motion He hath mercy because he will have mercy Acts of justice have their foundation still without him and are laid in the desert of sin Justice requireth desert Mercy remitteth desert and requireth only distress or defect and knows no motive out of its own self Mercy doth not extend it self upon any former obligations or upon any future hopes Its acts are all free and both from and for it self How marvellous must the influence of mercy then be that is not raised upon the goodness or worth of the sinner but upon the good will of himself Yea when justice seems ready to strike mercy stays its arm and that for its own sake when there is nothing but misery and necessity can be suggested for the sinners sake Jam. 2.13 Rom. 9.15 16. Job 37.23 Psal 78.38 39. Isa 48.9 Behold then the foulness and merit of thy sins is supererogated by the freeness and super-abundance of his mercies 3. Hath not Omnipotent mercy provided and done more in order to thy Salvation then justice hath for thy damnation Yea he hath sent his Son to save thee if thou wilt accept of him his servants by office to shew thee the way of Salvation if thou wilt attend them his Scriptures and Ordinances to skill thee in and work in thee the things that accompany Salvation if thou wilt improve and obey them And nothing can damn thee but thy impenitence in sin Hath justice done as much to fit thee for hell as mercy hath to fit thee for heaven Now the designs of all his acts of justice are but to drive thee to the acceptance of his mercies If justice threatens 't is that she may not punish or if she punish here 't is that she may not punish for ever If thou art judged of the Lord 't is that thou mayst not be condemned with the world Joh. 3.16 Act. 16.17 c. 13.26 Tit. 2.11 1 Cor. 11.32 Oh! turn thy amazing fears of justice into admirings and hopes of mercy 4. Hath not Omnipotent mercy hitherto preponderated the proceeds of justice toward you Yea 't is not for want of might but of meer will and mercy that he hath hitherto forborn you and that your forfeited souls states c. have not been fearfully snatcht from you by some signal arrest of divine vengeance Hath he not indured you with much long-suffering Could finite mercies have put up a thousandth part of such continued injuries and indignities What bowels what bounties of mercies have yearned on you and been extended to you why should not Conscience reflect and say may not the same mercy at last save me that hath so long spared me yea and it will save you if you will yet shake off your sins and submit to its terms Nay this is the very end of it Oh may it so end in you Account that the long-suffering of God is Salvation in the end and design of it He waits that he may be gracious unto you Return and I will not cause mine anger to fall upon you for I am merciful saith the Lord and I will not keep anger for ever Rom. 9.22 c. 2.4 2 Pet. 3.15 Isa 30.18 Jer. 3.12 5. Doth not Omnipotent mercy proffer and perswade you to imbrace its Propositions of Salvation and to prevent the ominous strokes of provoked justice yea God will have all men to be saved The grace of God that bringeth Salvation to all men hath appeared Lo he proffers it to all Whosoever will Ho every one that thirsteth He presseth it upon all who soever thirsteth let him come let him come let him come 'T is urged yet a fourth time Encline your ear and come to me He perswadeth it Here are waters here is wine here is milk here is bread for you whatsoever may raise your natures or relieve your necessities Here is the good which you seek after and which alone can satisfie you He prevents the exceptions whereupon men stand off its worth and their unworthiness Come buy without money and without price He pleads and expostulates wherefore will ye spend your money for that which is not bread c. Why will ye die Yea he prayeth and entreateth by his Ambassadors as though God did beseech you by us we pray you to be reconciled Lost man do but suffer me to save thee poor sinner suffer me to love thee These are the charms as one saith * Manton on Jude v. 2. p. 75. of Gospel rhetorick 1 Tim. 2.4 Tit. 2.11 Rev. 22.17 Isa 55.1 2 3. 2 Con. 5.20 Shall your diffidence and despair turn the deaf ear to all this and frustrate both God's design and your own desires to all eternity 6. Hath Omnipotent justice ever condemned any under the publication of the Gospel but upon the neglect or refusal of the offers of Omniptent mercy No mercy must disclaim you ere justice can damn you Vindictive justice must have the permit at least of divine mercy ere it can so punish This this is the condemnation the neglect of that great Salvation mercy shews us the miserable refusals and abuse of the riches of mercy Mercy never refuseth till men refuse What say you are you willing to be at peace and friends with that God to whom you say you have been so long enemies Never were there any who were willing to accept the conditions of mercy and to accord the quarrel of justice that mercy hath abandoned or justice arrested and cast into hell-torments If you are but willing truly throughly willing be you never so weak or have you
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
for an appointed time but at the end it shall speak and not lie Though it tarry wait for it because it will surely come it will not tarry beyond God's appointment or your advantage 2 Cor. 1.3 4. Ephes 1.9 Psal 85.8 Heb. 10.37 Hab. 2.7 Be patient therefore there is some peace even in patience for it calms and stills the passions and gives the soul the possession of it self and 't is seldom but peace ensueth on patience for this hath the promise of it I waited patiently for the Lord and he inclined unto me and heard my cry He brought me up also out of an horrible pit out of the miry clay c. Jam. 5.7 8. Luk. 21.19 Psal 40.1 2 3. Isa 40.27 31. c. 26.9.64.4 Direct 3. Abet hope This will be an Anchor sure and stedfast in the most astonishing tempests when you cannot use either sails or rudder What though thy heart be cast down there is no happiness nothing but horrour in hand yet shouldst thou charge thy Soul with David Hope thou in God Let Israel hope in the Lord for with the Lord there is mercy and with him there is plenteous redemption His compassions fail not he hath corrected thee but he hath not consumed thee And whence is this but of his mercy This I recall to mind saith the Church in her sore and nigh sinking condition therefore have I hope Heb. 6.19 Psal 42.5 11. 130.7 Lam. 3.21 22. I grant your case is deplorable but not desperate Your recovery is ardnous but not impossible Others have been restored Job David Heman c. whose feet were as fast yea faster locked in these stocks than yours If you make reflection you 'l meet with little or no reason to let your hopes flag and fail at this rate Is there not the same way open still the same mercy in God the same merit in Christ the same ministration of the Covenant Are you not as capable of peace now when God hears you praying crying lamenting after him and sees you pursuing panting after him and pressing on him as you were heretofore when he heard little else perhaps than blasphemies saw you weltring in your blood and yet was then found of you when you sought him not Why should you cast away those confidences of hope or not rather hold them fast Heb. 10.35 c. 3.6 14. Besides the valley of Achor i.e. of trouble which had its name from Achans troubling them and there being troubled of the Lord may be for a door of hope So great a darkness may presage and be but the immediate precursor of a dawning When I am weak i.e. in my self then am I strong i.e. in my Saviour saith Paul When his feet were fastest in the stocks his liberty was nearest and his bands were loosed When Job's and David's distresses did most overflow their banks then did their most peace and joy flow into their bosoms God comforteth those that are cast down Yea when men are cast down then thou shalt say there is lifting up and he shall save the humble person Josh 7.26 Hos 2.15 2 Cor. 12.10 Act. 16.24 26. Job 42. Psal 31.22 2 Cor. 7.6 Job 22.29 Direct 4. Adhere yet to him and that with full purpose You have lost your assurance this is expired in lamentation and anguish but do not let go your adherence this will end in life and happiness at the last God's end by putting you to feed on husks is not to keep you off but to quicken you home to your father's house not that your Souls should drive further from him among the shelfs and sands of despair but draw nearer to him in the still and safe waters of dependance Act. 11.23 Deut. 30.20 Psal 83.16 Hos 5.15 He expects that you cleave to him with steadier resolutions and commit your selves to him with a steadier recumbence 1. Cleave to him more stedfastly You that fear him are called on to cleave unto him And alas whither can you go from him and find the good and peace you look for Thou mayst call for thy lovers but among all thy lovers there is none can comfort thee while God is wounding and chastising thee Is it not thy loosness and inconsistency with God which hath brought thee into these labyrinths of confusion and mazes of perplexities Call back thy Soul hither Return unto thy rest O my Soul My Soul wait thou only upon God And keep thy Soul here For there is no quiet off the center But every thing is quiet in its center Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God Deut. 10.20 Lam. 1.2 19. Jer. 30.14 Psal 116.7 62.5 146.5 I doubt your restlesness groweth out of irresolution You are not throughly resolved for God as your center and chiefest good Or how is it that you are so easily carried from him or cleave no more entirely to him a stone needs not to be driven downward nor fire upward they affect their center and acquiesce in it nor are drawn from it but by force and violence Come then and gather up your resolutions for God Be ye stedfast and immovable Yea thou maist humbly tell him I will not let thee go except thou bless me No though thou hast sore broken me in the place of Dragons and covered me with the shadow of death my heart shall not turn back from thee While I live I will serve thy Majesty and when I die it shall be at the feet of thy mercy O how such prayers and purposes have power with God and prevail Lo this is the rest wherewith we may cause the weary to rest and this is the refreshing 1 Cor. 15.58 Gen. 32.26 28. Psal 44.18 19. Isa 28.12 2. Commit your selves to God more steadily I see your case comes off but badly from your hands will you cast it once at length into God's hand Unto him will you commit your cause Cast thy burden upon the Lord and he shall sustain thee Commit thy way and works unto the Lord trust also in him and he shall bring it to pass and thy thoughts shall be established But if you think to warm you by your own sparks and to walk in the light of your fire This shall ye have of mine hand saith the Lord ye shall lie down in sorrow Job 5.8 Psal 55.22 37.5 Prov. 16.3 Isa 50.11 Unbelief like a growing torrent will bear down all the props and pillars of hope and obedience before it and leaves thy duties bare without spirit or strength Nor wilt thou be able to extricate thy mind out of that maze of doubtful and perplexed reasonings wherein she is intangled without this exercise of faith Obj. Ah but may such as I dare to adventure it Will it not be presumption in me to transfer over my case to him and trust in God Answ No in no wise 1. Devolve thy cares and case thou must some-where or thou must still droop under them and die away
gall Instead of lesser troubles behold greater terrours Take up betimes then Reason bids thee of two evils that thou chuse the least That thou run not from bad to worse that for fleeing of the fear thou shouldst not fall into the pit and snare Jer. 12.5 Job 20.24 25. Jer. 48.44 Isa 24.18 2 Into what a gulf of sin art thou falling 'T is a Question in the Schools Whether unbelief despair or hatred of God be the greatest sin Aquinas * 22 a. q. 20. a. 3. resolves it That despair is the greatest quantum ad nos the other secundum se The truth is that despair is always inclusive of the other two though they are not always inclusive of it Despair ariseth out of unbelief and is still accompanied therewith as hope ariseth out of faith Neither is there in despair only a privation of hope * ib. a. 1. but there is an aversion at least a retreat from the object hoped for and from God the object hoped in as either unable or unwilling to give it and so there is an hatred of God that goeth with it either negative if I may so phrase it as in the pious a want of love at least to that degree which is due to him Or positive as in the impenitent and was in Cain and others O! how many sins are there in this one sin how many that attend upon it What horrible infidelity as if there were more in sin to damn us than in God and Christ to save us What height of ingratitude to God! for his Christ and the Covenant of his grace and for all those means he hath afforded for awakening our hopes and attaining of happiness What horrid imputations to and blasphemy of God! In making our guilt more omnipotent than his power and sin more hurtful than he is good and helpful What haughty insolency against God and his Gospel in justifying themselves and Satan in saying our Salvation is impossible when both of them speak it possible and proffer it upon easie terms What odious indignity is there offered unto Christ as if the cry of our sins did outvoice the cry of his blood or there were not either worth enough in it or not a willingness to impart it though he left his father took our flesh c. to this very purpose What open injury do we offer to the Church as if there were no Balm in Gilead and the business and blessings of religion were but a mockery as ending in madness and melancholy Yea how ominous is the injury hereby to our own selves as barring us out not only from present happiness but from all possibilities and hopes and bringing us into the most amazing agonies of 1. temptation 2. tribulation 3. transgression 1. Of temptation Despair is the Devil's shop and shambles By this he puts men upon blaspheming God and self-butcheries Witness Cain Saul and Judas Gen. 4.13 14. 1 Sam. 31.4 cum 16.14 Mat. 27.5 cum Joh. 13.27 2. Of Tribulation Nothing but now ministers matter of trouble to the Soul Even God his Gospel c. And they multiply upon him I was not in safety neither had I rest neither was I quiet yet trouble came yea there is a special malignity in these troubles not only in that they are soul-troubles but self-troubles troubles of his own making and maintaining He is his own tormenter Job 3.26 Jer. 2.19 3. Of Transgression Now is the time of sinning most against God our selves and the soul-good of our neighbour hardening the wicked hindring the weak and intercepting the worthiest in the cheerfulness of their progress and pilgrimage The effects I acknowledg are different in different persons 1. It enervates endeavours in most As the Orator * Desperatione debilitati experiri nolunt quod se assequi posse diffidunt Cic. Orat. ad Brut. long since observed Hope is the nerve and tendon of Action if this be cut off or contracted they are disenabled and indisposed Men care not to make experiments for that of which they conclude they shall never come at 2. It eateth cut the sweet and extinguisheth the Spirit and heat of endeavours if they are continued Cut off hope and the springs of joy and holy obedience are dammed up Servile fears prevail and so duty doth become a drudgery and comes off with difficulty 'T is worse rowing than against wind and tide 3. It inflameth some unto self-violence Saul falls upon his own Sword Ahitophel and Judas hang themselves and so pass from one hell to another 4. It exasperateth some against God and Godliness and boils up their hatred to malice and despight as Cain and Jehoram's messenger What shall I attend on the Lord any longer 5. It endeth with some in sensuality and Epicurean or brutish indulgences to make the best of their gain in carnal divertisements while they may As those Jer. 2.25 c. 18.12 1 Cor. 15.32 There is no hope we will walk after our own devices Let us eat and drink for to morrow we shall die Direct 4. Present the Object in and from whom you can alone hope for peace and safety more rightly to your Conscience Is it not enough that you have hard thoughts of your selves but will you have hard thoughts of our God likewise O the zeal the strength the sounding of his bowels and of his merceis towards thee Are they restrained Hath he not proclaimed his Name to be the Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity transgression and sin Yea the Lord is good to all and his tender mercies are over all his works He is full of compassion and gracious long-suffering and plenteous in mercy and truth Isa 63.15 Exod. 34.6 7. Psal 86 5 15. 103.8 145.8 9. Whence then are these approaches toward despair O thou trembling soul whence why do these tormenting thoughts stick upon thee Is it that God cannot is not able to pardon thee Nay what is too hard for an omnipotent mercy to pardon or pass by Man can put up but a few provocations such is his impotence through pride passion c. He cannot contain but would be calling for fire from heaven But God hath proclaimed his Name to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord the Lord the mighty God * Deus fortis Jun. Tremel His Omnipotence can forgive both iniquity transgression and sin all kinds all degrees of sin Luk. 9.54 Exod. ibid. Numb 14.18 19 20. Amos 7.2 3. What! is it that he careth not is not willing to forgive and have mercy upon thee Nay as I live saith the Lord I have no pleasure in the death of the wicked but this is his pleasure that the wicked turn from his way and live Lo how he invites injoyns intreats it Turn you turn you from your evill ways How he expostulateth in it why will ye die God is not willing that any should perish but that all
be considered either as it is to conserve and ark up laws and rules of practice or as it is to come and apply these laws and rules 'T is miserably corrupt in both How far it falls short as to the former will be of particular discussion hereafter when I come to speak of the natural Conscience Oh how it is darkned depraved disabled as concerns the matter of an holy life in this world and the means of an happy life in the world to come How are men alienated from the life of God through the ignorance that is in them because of the blindness of their heart Rom. 1.21 Eph. 4.18 1 Pet. 1.14 The main concernment of Conscience is to apply rules of practice And here how deplorably corrupt it is 1 Sometimes it doth not apply at all How many practical notions are swimming in the head that never sink into the heart and the heart is never set to consider of or concoct them into practice How much science and confidence find we in these Rom. 2.19 23. but no Conscience large and sound apprehensions but little or no self-application 1. The evil of Conscience is as to this so eminent that a general command is not thought enough by God but it must be particular and expressive Thou shalt have no other Gods c. Thou shalt not covet c. Exod. 20.3 18. The parable as pertinent as it was to Davids case never pinched Davids Conscience the Prophet himself was fain to do the office of Davids Conscience for him And Nathan said to David Thou art the man c. 2 Sam. 12.1 14. 2. When it doth apply oft-times it is not articulately and timeâ—y Christ hath told Peter Before the Cock crow twice thou shalt deny me thrice But the Cock crows the first and second time e're Conscience in Peter maketh application of this advice Mar. 14.30 68 72. Conscience should have applied in Josephs Brethren before their contract and his captivity in Egypt but till themselves are captives their Conscience was much-what silent Gen. 37.20 c. cum 42.21 22 3. Or else it doth not apply so auâ—horitatively and throughly as it should Conscience in man hath the command and empire â—ut how often is concupiscence too hard for Conscience and carnal appetitions subjugate Conscience its application so that bad men â—eep down the truth in unrighteousness and â—are not to retain God in their knowledg â—nd good men are sometimes captivated as â—o the law of their minds by and unto the law of sin which warreth in their members Rom. 1.18 21 28. Rom. 7.23 25. 4. Or not soâ— abidingly Conscience applys and Felix trembles but the fit is soon over Conscience the Preacher in the bosom must not be attended nor Christs Preacher at the Bar heard out till a better convenience Act. 24.25 Conscience is at work with Pharaoh and while he is heated in the furnace of successive judgments Conscience is hearkning and applying but after he is out of the fire like iron his heart groweth the harder and less apt to receive an impression Exod. 8 1â— 32 c. But more particularly Conscience maketh application either peâ— modum testis or per modum judicis as a witness or as a judg and in both it is very bad 1. As a witness see how wicked it is 1. 〈◊〉 registring how few of mens faults doth iâ— file up and book down So that Daviâ— brings it to a question Who can understanâ— his errors Psal 19.12 But if there be a vertuouâ—action or but an appearance this is forth with put upon the file and record witneâ—â— the common practice besides the curse of thâ— Pharisees Luk. 11.42 Mat. 23.23 2. 〈◊〉 reflecting How few reflections are made up on our actions how few returns are maâ—â— upon our hearts insomuch as God saith hearkned and heard and no man repented him 〈◊〉 his wickedness saying what have I done Jeâ— 8.6 No man put Conscience to the question touching his conversation 3. In ruminatinâ— or considering How defective and diseased 〈◊〉 Conscience here likewise as the consequents do evidently demonstrate insomuch as God is fain to call once and again for it Now consider this ye that forget God Now consider your ways c. And doth often complain of the general want of it None considereth in his heart They consider not in their hearts that I remember all their wickedness now their own doings have beset them about They say not in their heart in the confluence of mercies let us now fear the Lord our God that giveth the rain the former and latter rain in his season c. Psal 50.22 Hag. 1.5 Isa 44.19 Hos 7.2 Jer. 5.24 4. In reporting Oh how corrupt and partial Conscience is in this Not a word doth Samuel hear from Saul till necessitated thereunto in aggravating his sin but how many in apologizing for it Not a syllable is to be seen in the Pharisees plea and prayer for self-judging or for self-abasing but the substance of it is for self-justifying and self-advancing 1 Sam. 13.11 12. Chap. 15.13 15 20 c. 2. Conscience makes application as a judg and herein it miscarrieth likewise How severe is it ordinarily abroad but how slight at home further than it is sanctified Are there not many who judg even the mote in their brothers eye that yet can indulge a beam mean-while in their own eyes Mat. 7.2 3 4. And damn the same things in others which they do themselves Rom. 2.1 c. The faithful themselves have not been free under a preâ—ailing temptation Hath Tamar plaid the strumpet Bring her forth saith Judah and let her be burnt But never a blow is given by Conscience as concerned his sin and folly with her till the Bracelets and staff and Signet are produced Gen. 38.13 27. Davids anger was greatly kindled and as the Lord liveth saith he the man shall surely die that had stollen the poor mans lamb in Nathans Parable But mean-while his Conscience had no sense of nor gave sentence for his own provocation which run parallel therewith till the Prophet presseth it and putteth it home upon him 2 Sam. 12.5 6 7 c. The judgment Conscience is to make is either with relation to former things and times or else to future 1. With relation to former things and times Conscience is to accuse or excuse But in each it is ordinarily very evil 1. Sometimes 't is out in the the matter It excuseth and covereth where it should accuse and condemn They all with one consent began to make excuse Luk. 14.18 where their Conscience should have been accusing and they have been manifesting their repentance for their sin and making ready for the supper It accuseth and condemneth sometimes where it should rather excuse yea commend Ye said also behold what a weariness is it and ye have snuffâ—â— at it saith the Lord of hosts c. Conscience counts and judgeth Gods service and a godly strictness profitless painful irksome evil
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
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