which see 1 Cor. 8.7 10 12. Rom. 15.1 As Conscience 1 apprehends and dictates laws duly and aright or defectively and amiss So far as to this Conscience is either due right and good Here is the true Conscience Or 2. defective wrong and evil Here is the false Conscience between which as participating sometimes of this sometimes of that extream stands the 3d. probable Conscience 1. If Conscience dictates laws duly and aright these laws it dictateth are either imprinted and drawn forth upon the mind within and so are known by the light of natural reason Or 2. imparted by divine manifestation from without and so are known only by a star of greater magnitude the light of supra-natural revelation With accord to this there is 1 the natural Conscience and 2 the enlightned Conscience And we find the Apostle sometimes appealing that and sometimes this 1 Cor. 6.2 3 9 15 16 19. Know ye not c. i.e. Do not your Consciences tell ye as much 2. If Conscience dictates laws defectively and amiss then it is either 1. through the darkness and ignorance thereof or 2. through the delusion and error or through the doubtfulness and hesitancy thereof Agreeably there is 1 the ignorant or blind Conscience as some phrase it though improperly enough 2 and the erroneous Conscience 3 and the hesitating or doubtful Conscience Eph. 4.18 Jam. 1.13 cum 16. Mat. 14.30 31. But in that these doubts may be and often are of various and different degrees therefore the doubtful Conscience may be and is variously distinguished There is 1 the opining 2 the scrupulous and 3 the doubtful Conscience strictly so called which are in brief thus differenced The doubtful Conscience entertains not either part of the matter in question before it so as either to affirm or deny it but hesitates and hangs as it were between both The scrupulous and opining Conscience do both close with one or other part either affirming on the one hand or denying on the other The opining doth this but feebly the scrupulous doth it vexatiously The scrupulous Conscience is by this eminently differenced from the opining that its close with one part or other is still conjoyn'd with some anxious suspicion of and sollicitation to the other part As Conscience 2 applys and draws down matters of law to the matter of fact before it for judgment either 1 aright or 2 amiss well or ill so the Conscience as to this is either 1 aright and good or 2 amiss and bad This application is not perfected but in and by several acts some whereof respect our good others our evil actions According to these different acts of which Q. 7. Conscience is by some distributed and so there is the accusing the excusing Conscience c. But this I purposly omit And in that Conscience is denominated either good or evil as to this respect according to its discharge of these acts and offices I shall therefore distribute it rather with relation had 1 to the manner 2. and to the measure of its discharge of these acts 1. If we consider the manner Conscience proceeds in these acts and offices either 1 entirely and uprightly or 2 hypocritically Either 1 faithfully or 2 unfaithfully Either 1 inoffensively or 2. offensively And thus there is 1 the entire Heart or Conscience Psal 78.72 And 2 the hypocritical Jer. 42.20 1 The faithful Conscience 2 Chron. 19.9 2 And the unfaithful Psal 5.9 1 The inoffensive Conscience Act. 24.16 2 And the offensive 1 Cor. 8.7 10. Hereof the first in each pair is an evil Conscience the second in each pair is a good Conscience 2. As concerns the measure of this application these acts are either 1 by and according to the just standard and so far the Conscience whose acts these are is good Or 2. below the just standard and measure in the defect Or 3. above and beyond it in the excess And so far the Conscience that thus applys is bad With respect to the former extream in the defect there is a double vice of Conscience There is 1 the sluggishness and oscitancy thereof which respects principally the imployment of Conscience 2. The senselesness and obduracy thereof which respects principally the impressions on Conscience Opposite to the former is the sedulity of Conscience in its transactions and operations Opposite to the latter is the softness and tenderness of Conscience with respect to its object So that here are 1 the sluggish Conscience Luk. 24.25 And 2 the senseless Conscience Eph. 4.18 19. on the one hand which are evil And the 1 stirring Conscience Exod. 35.21 And 2 the soft or tender Conscience 2 Chron. 34.27 on the other hand which are good I shall only add that as with respect to the former vices which are of different degrees the evil Conscience may be distinguished into that which 1 is sleepy Rom. 11.8 2. and that which is stupified Isa 6.10 3. and that which is seared 1 Tim. 4.2 So with respect to the latter virtues the good Conscience may be also differently distinguished according to those different degrees And so there is 1 the awakened Conscience Cant. 5.2 2 the attentive Conscience Deut. 32.46 3 The attrite or eminently tender Conscience Psal 51.17 With respect to the latter extream in the excess there is a twofold evil of Conscience 1. There is the dread and terrors of Conscience flying and declining Gods presence Gen. 3.10 2 There is the despair and horrors of Conscience accompanied with a fearful looking for of punishment and judgment Mat. 27.3 4 5. Heb. 10.27 So that there is 1 the distracting and troubled Conscience Prov. 15.13 2 The despairing and tormenting Conscience Gen. 4.13 14. Opposite hereunto there is a twofold good of Conscience There is 1 the acquiescence and rest of Conscience Mat. 11.29 2 The assurance and rejoycing of Conscience 2 Cor. 1.12 Agreeably whereunto there is 1 the appeased and quiet Conscience Psal 116.7 2 The assured and comforted Conscience Heb. 10.22 Prov. 15.15 These things will require and receive aâ— fuller enquiry into and explication of them in the ensuing tract This Corollary shall conclude the present question Since the good and the evil Conscience are so manifold the greater is your work and should be your watchfulness for the obtaining and ordering of a good Conscience and for the preventing and purging out of an evil Conscience CHAP. II. Of the good and evil Conscience according to their stated habitude Q. 1. Whether we are to look upon our Consciences as such that are by nature evil THat we may prevent mistakes some distinctions must be premised of this term by nature It may be and sometimes is understood for 1. That which is by and according to the constitution of Mans nature as when we say Man doth by nature consist of a true body and a reasonable soul Thus whatsoever is a principle or part of Mans nature is said to be natural to him 2. For that which is by and
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
oppress Briefly what or whence those secret inward records of what you have declined and done and suitable inclinations and recalls thereof to your hearts especially when death or some notable distress is come upon you or coming on What I say are all or any of these but the exertings and acts and therefore evidences and arguments of that spirit or conscience in man which is the candle of the Lord searching the innermost parts of the Belly Prov. 20.27 3. Will you confer with such who never heard of Christ or have read the Scriptures Read their written Confessions or review the workings of their Consciences There are few things that more fully or frequently occur in their Writings than the presence and power of Conscience in every man which God say they hath given to every one (a) Consciamens ut cuique sua est ita concipit intra Pectora pro facto spemque metumque suo Ovid. Fastor l. 1. s p. 2. as his deputy and for their direction over-rule and over-sight (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocl That from this is no subterfuge nothing latent (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocrat ad Demonic Nunquam fides latendi fit etiam latentibus quia coarguit illos conscientia ipsos sibi ostendit Senec. Epist 97. That its Testimony is of all others the strongest (d) Conscientia mille testes Turpe quid acturus te sine teste time Consciamens recti famae mendacia ridet Ovid. Fastor l. 1. Magna vis est conscientiae judicis magna in utramque partem Vt neque timeant qui nihil commiserint paenam semper ante oculos versari putent qui peccâ—rint Cicer. pro Milon its tranquility sweetest (e) Hic murus aheneus esto Nil conscire sibi nullâ pallescere culpâ Horat. l. 1. Epist 1. Conscientia rectae voluntatis maxima consolatio rerum incommodarum Cicer. Epist tam. 4. l. 6. Nullâ re tam laetart soleo quà m officiorum meorum conscientiâ Id. Quae etiâ—m obruta delectat quae concioniâ— ac famae reelomat in se omnia reponit cum ingentem ex altera purte turbam contra-sentientium aspexit non numerat suffragia sed unsâ— sententiâ vincit Sen. de Benef. l. 4. c. 21. Licet ipsum Corpus plenum bonâ conscientiâ stillet placebit illi ignis per quem bona fides coâ—â—ucebit Id. ibid. its torments sharpest They therefore abundantly counsel man to study his own Conscience (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tecum habita Pers Sat. 4. Nec te quaesiveris extra Pers Sat. 1. and affectionately complain that men search not into but slight their own Consciences (h) Vt nemo in se tentat descendere nemo Persius Sat. 4. As for the workings of their Consciences that of the Apostle is written (f) Nihil est miserius quà m animus hominis conscius Plaut Occultum quatiente animum tortore flagellum Mens sibi conscia facti Praemetuens adhibet stimulos torretque flagellis Luer Poena autem vehemens multò saevior illis quos Caeditius gravis invenit Rhadamanthus Nocte dieque suum gestare in pectorâ—-testem Juven as with a Sun-beam in their life as well as his Letters The Gentiles which have not the Law are a Law to themselves which shew the work of the Law written in their hearts their Consciences also bearing witness or their Consciences witnessing with them and their thoughts the mean while accusing or else excusing one another Rom. 2.14 15. 'T is true we commonly say such and such are of no Conscience or have lost all Conscience But this is and must be understood with reference had rather to the quality than to the faculty i.e. they are of no good or honest Conscience or as Conscience is considered in act rather than in habit they have lost their Conscience as we say men have lost their reason i. e. the free and uninterrupted use of it And it is true also that there are who have made shipwrack of all good Conscience that have seared their Consciences and that there are such whom God hath justly given over to a reprobate and remorsless Conscience cannot be denied 1 Tim. 1.19 Rom. 1.28 But Conscience it self ceaseth not though such qualities may cease or are changed Conscience is not destroyed when defiled 't is Conscience though contemned Tit. 1.15 1 Tim. 4.2 We find the arrests and acts of Conscience even among the damned the devils Mat. 8.29 Mar. 9.44 So that there is a Conscience universally in all and cannot utterly be extinct in any * See D. Taylor Ductor Dubitan 1 l. 1. ru.n. x. 5.6 7. Even they that say unto God depart from us we desire not the knowledg of thy ways are not therein without the evident self-reflections of an evil and seared Conscience Job 21.14 15. Q. 2. There being a Conscience in every man implanted by God how ought every man to imploy his Conscience in order to God Though Conscience be under the Sovereign command and of the sole Creation of God yet hath he substituted every man to be the keeper of his own Conscience under him and must surrender an account thereof to him Prov. 4.23 Mal. 2.15 Rom. 14.12 And if God hath implanted in every man a Conscience then every man should imploy his Conscience 1. In the behalf of God who hath made both them and it for himself Isa 43.7 Prov. 16.4 And so in pursuance of his holy inclinations furthering his supream Government in promoting his holy interest vindicating his sovereign glory in patronage of his holy image forwarding serious godliness in propugning his holy intentions and institutions frustrating in what they may the strong hopes and oppositions of his enemies sin the world and satan 2. As before God who as he made the Conscience will assuredly manifest the counsels of the heart 1 Cor. 4.5 'T is good to mind her often of her original and of his omniscience which will both quicken her to her employment and keep her from extreams Yea 't is necessary that all the acts of Conscience and of you toward Conscience be done as before the all-seeing Creator lest they lose their efficacy and authority upon you and you lose your end and attempts upon her whose pravity is so desperate and policies are so deep Rom. 2.15 Jer. 17.9 10. Psal 64.6 Let her often know from you that God who created and implanted her hath a most intuitive knowledg therefore of her and all her intrigues lye open to him Wo to her if she would hide counsel from him Psal 9.4.7 12. Heb. 4.13 Is 29.15 16. 3. In the business appointed her of God Look what are those offices which he hath deposited with her and see that neither you nor she decline them Look what are those operations which he hath designed by her and see that she do them and that you accordingly demean your selves toward
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
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
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
be done by My Conscience tells me such and such things must be done which are matters of general right and equity And they that deny such clear and commonly received laws of general right are in common speech said to offer violence to their Consciences So my Conscience tells me such and such matters may be declined and forborn which are matters of indifferency 'T is true there is no small difference between the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conservation of such laws and rules and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Conscience strictly so called * See Baldw. Cas Cons l. 1. c 4. But I must follow the vulgar usage and sense of this term as most fitting my design There is an habit bank and treasury of light and laws with Conscience and which it conserves Here is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is the application of them had and made by Conscience here is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second and third Propositions still make application of some general law or rule had in the first Proposition to a mans particular estate or actions Thus it is the office of Conscience to apply general Propositions and Canons to a mans personal and particular case and concern And indeed the Thomists * Aquin. Sum. 1. q. 79. a. 13 do make Conscience to be nothing else but an application of the knowledg or light which is in the Synteresis and therefore define it to be an act Though to speak properly as one * Sanders Prael 1. de Consc §. 14. observeth the application of science is not Conscience it self but an act of it And as another * Rutherf libert of Consc c. 1. p. 6. saith 'T is the same Conscience that acts all three parts of a law of a witness and of a judg The second Propofition contains the direct testimony of Conscience and with respect to this the office of Conscience in general is that of a witness Thus Paul suggests of his own and touching the Conscience of the Gentiles My Conscience also bearing me witness Rom. 9.1 Their Consciences also bearing witness Rom. 2.15 The witness of Conscience may be either considered 1. as it is in habit and rests upon record Or 2. as it is in act or is reduced thereunto which is by two steps 1. Conscience casts back a reflection upon its own records of our estate and actions and considers and ruminates upon them And then 2. Conscience comes forth and reports to us how the case now stands or hath stood agreeable to those records and to this reflection The office or act of Conscience then in respect of the second Proposition is threefold 1. To register and book down what a man is and doth And in truth Conscience is as one * Sheffield good Cons c. 4. p. 52. well the great Register and Recorder of the world It hath the pen of a ready writer Not a word from the mouth not a work of man not a thought of the mind can escape or pass its swift pen. It is Gods Historian saith Dr. Reynolds * Of the Passions c. 41. that writes not Annals but Journals Conscience hath its book and had its table whereon it did indelebly write both the sins of Judah and the sincerity of Job Rev. 20.12 Jer. 17.1 Job 27.6 2. To reflect and bring back to the heart as the expression of Solomon is in the margin of 1 King 8.47 Conscience is to every man not only as his private Notary but as his petty-Constable to search into and seize upon every miscarrying act and habit Conscience reviews its register recalls and reads over its records Here are those sayings in and sayings to the heart that Scripture and experience tell us of Jer. 5.24 Hos 7.2 marg Those communings with our hearts and calling upon our own actions and estates those countings and self-searches how the case stands Psal 4.4.77.6 Herewith Conscience comparing our past actions and intentions with the Canons and rules conserved in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruminates and bethinks according to the case and concern before it Conscience considers the matter I considered in my heart saith the Preacher or I gave or set to my heart Hebr. Eccles 9.1 Conscience is not only to consult its books or cast back an eye but to consider the affair before it attentively Now therefore thus saith the Lord of Hostes consider your ways Hebr. Set your heart on your ways Hag. 1.5.7 Here are those layings to heart we read of in the Prophets Jer. 5.24 Mal. 2.2 3. To report and bring forth its testimony according as the matter hath been or is Thus Conscience in Josephs Brethren had taken and bookt down their sin after this turns back and tells them of it and of the circumstances wherewith Conscience considered it to be aggravated We saw the anguish of his Soul and we would not hear c. Gen. 42.21 22. Conscience in Pharaohs Butler had recorded did recall rip up and read him his faults Gen. 41.9 David Job and Paul are contumeliously censured and cried out upon Conscience casts back a reflection consults its own records considers their uprightness and the others reproaches and cleareth up their righteousness Psal 7.3 4. Job 27.5 6 c. 2 Cor. 1.12 As this is the office of Conscience to give testimony in relation to what is past so also in relation to what is present Conscience witnesseth both 1. what we are or what our estate is The spirit witnesseth with our spirits that we are the Sons of God Rom. 8.16 2. And what we act or what our actions are Witness Pauls example I speak the truth in Christ I lye not my Conscience also bearing me witness Rom. 9.1 3. And whatever you are or intend Psal 17.3 2 Cor. 1.17 The third Proposition contains the decisive judgment of Conscience and with respect to this most properly and strictly the office of Conscience is to judg If we would judg our selves we should not be judged 1 Cor. 11.31 Confcience is herein judicially to apply the truth dictated in the first Proposition upon the testimony delivered in the second Proposition and doth infer the Conclusion from those premises according to its apprehension of the rule or law in the first or major Proposition and according to its attestation and report of our life or actions in the second or minor Proposition The judgment conscience pronounceth sometimes respects our estate and sometimes respecteth our actions and both of them either 1. as good or else 2. as evil And thus again either 1. as it respects the time past or present or else 2. as it respects the time future either as they have formerly been or now are or henceforth should be First as it respects the time past and present The office of Conscience in regard of what is and hath been good is to acquit and clear In regard of what is and hath been evil it 's
c. Mal. 1.13 Job 21.15 Chap. 35.3 Amos 8.5 Exod. 5.2 2. Sometimes 't is outs in the measure generally it is in one extream or other either over or under Conscience accused Cain as also Judas but to that extremity as ended in despair and horrour It accused Ahab and Felix but not as might infer the hatred of their sins or alteration of their states Gen. 4.13 c. Mat. 27.3 4 5. 1 King 21.29 cum Chap. 22. Act. 24.25 26 27. 3. Most times 't is out in the method and circumstance of time Conscience should be checking and curbing in the first motion of sin within but concupiscence ordinarily conceiveth and bringeth forth e're Conscience checketh it or censureth the sinner Conscience should have anticipated that act of pride and carnal confidence in Davids numbring the people at least should have been accusing while that act was a consummating But nine months and twenty days are run out e're Conscience gives him a rebuke And Davids heart smote him after that he had numbred the people Conscience condemned the sin of Judas but not till he saw the condemning of Jesus 2 Sam. 24.8 10. Mat. 27.3 4. At all times 't is out in the manner if God should be severe and weigh it in the scales of his Justice Who can say I have made my heart clean I am pure from my sin That his Conscience hath discharged its office with that freedom and faithfulness with that openess and holiness with that sincerity and self-denial c. as is due from us Who can understand his errors Prov. 20.9 Eccles 7.20 Psal 19.12 2. With relation to future things and tims Conscience is authoritatively to direct and determine 1. Subordinately under God and as from God as the chief Governour 2. Supreamly to and for God as the chief good and end But alas how sinful is it here likewise 1. How little doth it attend insomuch as God complains None saith restore and calls out Who will hearken and hear for the time to come Isa 42.23 How few are there that with Mary ponder those things in their hearts which concern the after-times and their eternal peace But how many that hold fast deceit that refuse to return and set their heart on their iniquity rather than to seek out their duty And because sentence against an evil work is not executed speedily therefore the heart of the sons of men is fully set in them to do evil Luk. 2.19 Jer. 8.5 Chap. 5.3 Hos 4.8 Eccles 8.11 2. How lost is its authority Conscience hath much-what left its subordination to God and his word Lo they have rejected the word of the Lord and what wisdom is in them Jer. 8.9 Chap. 6.10 The Commandments of Men are received and the Commandments of God are rejected by the Pharisees and Conscience is pretended and pleaded Mat. 15.1 10. Mar. 7.1 14. Conscience hath much what lost also its superiority over the Will and Affections which it should over-rule and order God calls and Conscience calls Return ye every one from his evil way and make your ways and your doings good And they said There is no hope but we will walk aster our own devices and we will do every one the imagination of his evil heart And so Conscience is often enslaved though it cannot be wholly extinguished by corrupt affections Jer. 18.11 12. Chap. 2.24 25. Rom. 1.18 21 c. 3. How low is its aspect Conscience should order every business to be done as for and as before God and should hold back from sin as that which displeaseth dishonoureth and is contrary to God But alas how far distant are mens counsels which abundantly speak the defilement of Conscience Ahab humbleth himself but 't is to anticipate the sufferings denounced from God not in abhorrence of the sin done against God Jehu reforms but 't is to ensure the Government not to exalt Godliness Conscience calls the Pharisees to prayer and almes-deeds but 't is to be seen of men rather than serve God Calls the People and the Priests to fasting at some times to feasting at others But keeps them within themselves carrieth them not up to God as their end in either 1 King 21.21 ad finem 2 King 10.28 cum 31. Mat. 6.2 c. Zach. 7.5 6. 4. How languid are its acts Conscience is 1. to inform and dictate what we are to do what to decline but this it doth many times falsly most times ineffectually calling evil good and good evil putting darkness for light and light for darkness Or if it presenteth our duty right yet not so as to prevail to the doing thereof regularly Isa 5.20 Rom. 1.21 2. Conscience is to engage and bind us from iniquity to duty But this it doth either very feebly or forbears and lets fall its bonds in an affliction happily these bonds seem fast and firm but the heart is not right with God nor remains stedfast with him and they soon fall of again And as for the word spoken to them in the name of the Lord when the rod is over they are ready to say We will not hearken to thee but we will certainly do whatsoever seems good in our own eyes c. Hos 5.15 chap. 4.6 Ps 78.34 37. Jer. 44.16 17. 3. Conscience is to impell and instigate but alas how faintly doth it this or else forbears it insomuch as the Prophet complains There is none that stireth up himself to take hold of thee Isa 64.7 And the best of Believers have sound frequent cause of awakening and alaruming their Conscience Psal 57.8 chap. 103.1 2. 4. Yea Conscience is ready to engage against all this so corrupt it is as to be angry with the strict and searching Truths of God and with Ahab to quarel with Gods Elijahs Hast thou found me O mine enemy And to conclude with him against the messengers of God as he touching Micajah He never prophesieth good concerning me but evil Yea to hate the good and love the evil to hate him that rebuketh in the gate to hate the light and will not come to the light lest his deeds should be reproved 1 King 21.20 ch 22.8 Mich. 3.2 Amos 5.10 Joh. 3.19 20. How extream then is the evil of Conscience further than it is purged by the blood of Christ What cause have we then of continual humiliation and of highest circumspection How careful should we be to get Conscience cleansed and cured which leads us to the next Question Q. 3. How may we be cured of an evil Conscience The cure of the several evils or sicknesses of Conscience as also the cure of the several sorts of an evil Conscience must be expected by you and will be endeavoured by me more particularly hereafter The cure of the evil state of the Conscience is the concernment I have now before me I suppose you sensible that the state thereof is bad In order to the setting right of it I advise that I. You submit to your Convictions These Convictions
comforts though he will not break his Covenant 1 Pet. 5.10 2 Cor. 1.3 Jer. 32.39 40. Isa 59.21 Psal 89.31 35. 2. Besides their tendency or respect is different Grace appertaineth to the being of a Saint Peace to his well-being A man cannot be a Saint without that but he may be a Saint though sad without this A man doth not cease to be because he ceaseth to be well Sickness doth not unman us though it unmirths us 2. Neither may we measure the strength of grace by our sweets of peace David Job Asaph Heman were most signal instances of the life of piety as well as of the loss of peace They were not so much below others in this but they were as much above them in that The Scriptures do sufficiently furnish us with examples of the greatest works of grace in the greatest want of peace Job 13.15 Hab. 3.17 18. Psal 44.17 25. But of this more hereafter Q. 10. How may we recover Peace of Conscience which we have now lost especially our Souls lying in so much distress and perplexity Direct 1. Take up betimes and suffer not these sores to root deeper in thee or run any longer upon thee I say to thee as Jonathan to his lad Make speed haste stay not And as the voice to Paul Make haste and get thee quickly out of Hierusalem out of this dark and deplorable condition Hasten thy escape from the fearfulness and tremblings those windy storms and tempests that now overwhelm thee 1 Sam. 20.38 Act. 22.18 Psal 55.4 9. 1 To this end read over thy losses and let this give life to renewed labours Hast thou not lost the sight of thy God the sweets of thy grace the suavities of Scriptures and Ordinances and the securities and soul-satisfactions which thou wert wont to take in thy secret and solemn offices and in the delicious views of thy sanctified habits and faculties And canst thou lie still under such sore losses Job 9.11 Lam. 3.17 18. Psal 119.81 82. 2 Ruminate on thy condition and let this quicken thee Is it a condition only of loss of thy dear peace Nay but a condition of lamentable and deep perplexity While it may be friends are bewailing enemies are boasting or blaspheming Satan is tempting sin is troubling and the thoughts of God are a terrour to thee And is this a condition to be rested in from day to day Job 19.21 Psal 69.20 26. 2 Cor. 2.11 Psal 38.3 6. Job 30.15 16. 3 Reflect on thy case yet more distinctly and let this disabuse and excite thee In all other troubles thou hast thy self to befriend thee But in this case when Conscience is smiting and accusing thy self will be engaged against thee thine own Soul will disquiet and perhaps distract thee Conscience will call in all against thee the Affections to awaken and arm their fears cares sorrows c. the Memory to account and sum up thy transgressions which trifled away thy joys both in themselves and in their circumstances thy Understanding to aggravate both thy transgressions and troubles and to answer whatsoever is tendered to reduce her to tranquility Job 30.15 16. Psal 42.5 55.4 5. 40.12 22.14 c. 4 Reckon with thy self what it will come to if thou continue thus and thereby call forth and raise up endeavour Thou art going down-hill apace and must expect without an early anticipation to degenerate from bad to worse from one sorrow to another from casting down to disquiet and from thence to distraction from troubles of Conscience to terrours and from terrours to horrours yea and from one sin to another from oscitancy to obduracy and from thence to obstinacy from despondence to diffidence and from thence happily to despair Psal 42.11 88.15 16. 55.3 Heb. 3.12 13. Psal 73.13 c. 5 Recall thy past comforts and let these constrain thee to mend thy pace Canst thou forget those halcyon days and happy discoveries of divine grace to and in thee when thou heard'st nothing but the sweet sounds of peace either from within or without thee like that of Amasai to David Peace peace be unto thee and peace be to thine helpers How canst thou but cast back a wish with Job thither and quicken thee to thy work O that I were as in months past as in the days when God preserved me when his candle shined upon my head and by his light I walked through darkness and his secret was upon my tabernacle 1 Chron. 12.18 Job 29.2 7. Direct 2. Try over thy condition by an even ballance 'T is possible you may have mistaken your case and thence miss your comforts as the Psalmist did a further trial may set the former right Psal 77.10 71.22 Prov. 13.7 1 Try the cause Whatever be the causes from which to be sure sin is the cause for which these sad concussions are fallen upon thee God afflicteth not willingly 'T is our iniquity doth in a sort inforce him to it Hast thou not procured this unto thy self Yea thy way and thy doings have procured these things unto thee this is thy wickedness because it is bitter because it reacheth unto thine heart Psal 38.3 4. Lam. 3.33 Jer. 30.14 c. 2.17 19. c. 4.18 Seek out the Jonah that special sin for which this storm is sent let it not lie sleeping by the sides of the Ship while you are ready to sink or split Know and see wherein hath been this sin this day This is not a time so much for whining over thy losses as for winnowing off thy lusts not so much for sighing out thy complaints as for searching out thy corruptions The Church is not for sitting down and telling over her woes but for searching and trying of her ways in such a condition as this 1 Sam. 14.38 Psal 77.6 Lam. 3.39 40. Yea beg God to search thee and shew thee that sin which hath made so sad a breach Leave thy complaint upon thy self with Job charge not God foolishly Crave his discovery Shew me wherefore thou contendest with me Make me to know my transgression and my sin Psal 139.23 Job 10.1 2. c. 13.23 2 The life of Grace is an hidden life hidden not only in Christ but oft-times from the Conscience But then like the treasure which the Gospel tells you of 't is hidden for your search though it be hidden from your sight Col. 3.3 1 Pet. 3.4 Mat. 13.41 Prov. 2.4 Would you dig to the bottom who knoweth but you might descry this treasure and defeat the tentation that is now upon you I acknowledg that it is none of the happiest seasons for trial of the truth of your Sanctification but diligence herein may overcome the difficulties hereof My spirit made diligent search saith Asaph when his state was as arduous and afflicted as yours Psal 77.6 You may find enough to support hope if not to satisfie your heart And though you see little smoke and sensless heat and warmth of grace yet a strict search may discover
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
thy present succours and supports Your sighs are many and your heart is faint but the seed of peace as well as of grace remaineth Distressed you are but not in despair cast down but not utterly for the Lord upholdeth you with his hand Whither had Satan and your own sins and sorrows hurried you if the everlasting arms had not been under you Lam. 1.22 Psal 97.11 1 Joh. 3.9 2 Cor. 4.8 Psal 37.24 Deut. 33.27 Besides are there not some secrets hints and intimations now and then suggested you that your grounds of peace are better and God is better pleased with you than your prejudices will admit Your beloved standeth behind the wall but doth he not look forth sometimes also at the windows and shew himself through the lattess And must you not tell him if you would speak truth with the Psalmist When my spirit was overwhelmed within me then thou knewest my path Cant. 2.9 Psal 142.3 Would you hereupon argue it with your selves as the Psalmists doth it would cheer and quicken hopes if not quiet your hearts He reasons off his anxious conceptions hereby at one time and rebukes his hasty conclusions against himself at another Psal 42.11 43.5 31.22 Q. 11. Whether and how far a pious Christian besides the loss of his peace may be burdened with and live under great perplexity and distress of Conscience No doubt he may if we mind but what is â—ready delivered The premisses on Q. 8. and 〈◊〉 may seem proof enough But in that the â—ghs and self-censures of many precious Saints â—â—e such as call upon us to behold and see if there were ever any sorrow like unto their â—rrow Or if ever under the whole Heaven â—â—th been done upon any pious Soul as hath â—een done upon their particular selves I am â—erswaded therefore to be more particular * See Symond's Deserted Soul cap. 25 36. Lam. 1.12 Dan. 12.2 I say therefore your Conscience may not only deny you peace but denounce war and the dreadfullest punishments and yet you may be devoutly pious Instances have been already premised Q. 9. and more will be added in the progress of this Discourse Be it but admitted or granted which hath been already asserted and made good that a pious Christian may lose the Evidences of Grace and may look upon himself as in the estate of nature and I need say little to confirm the Proposition that he may be in deep distress and passionate perplexities Whether Conscience be considered or the concourse of other causes to afflict him in such a condition as this 1 Let Conscience be considered Your Conscience was created with a capability of sustaining the evils of sense as well as the evils of loss By her receptive capacity she is disposed to take in the impressions of both and as well to let in the sense of guilt and misery upon the perpetration of sin as the sense of good and felicity upon perseverance in sanctity By its active capacity it is disposed to accuse and condemn as well as to acquit and clear Yea the activity of Conscience doth much further the Christians anguish and sharpens the sword in the hand of Conscience and doubleth its strokes especially while unbelieâ— leaves the Conscience destitute of the succours she should receive from Christ and the Covenant c. without her and lays her naked and deplorably subject to her own cutting accusations and killing aggravations of this estate without the least resistance from within her Besides the authority of Conscience doth much heighten and hasten on such self-afflictions while Conscience is both law and plaintiff and witness and judg and executioner and all this from God So that if the Soul would in this case make its appeal to him Conscience doth arrest and stay it Nay saith she 't is God that chargeth God that condemneth you I am but his mouth his officer c. Yea hereupon it aggravateth and abetteth the sadness of this Soul's estate If I that know or can recall so few things by you if your heart condemn you God is greater than your heart who knoweth all things So that if the Conscience of the pious may thus conclude of their estate as hath been premised to be without God and grace c. the product must needs be calamitous Distress of Conscience is the deepest distress the bones are dried by it the spirit is broken by it And Solomon puts it to requestion Who can bear it Prov. 17.22 c. 15.13 c. 18.14 2 What a concourse of other causes is there often times that all wring their wormwood into this bitter cup Shall I mention and but mention some of them 1. The principal is God He doth not only â—ide his face from his yet at that the Soul is â—oubled but he encreaseth his frowns sharpâ—eth his eyes against them tears them in his â—rath as was Job's case yet a none-such for â—ncerity Psal 30.7 Job 13.24 c. 16.9 c. 19.11.1.8 He tells his Church I have wounded thee with the wound of an enemy with the chastisement of a cruel one c. He tells others I was wroth and smote him I hid me and was wroth c. Jer. 30.14 Isa 57.17 Oh how must this cut the Saint at the heart and fill his mind with consternation and his mouth with complaints That God his God on whom he had pitcht all his hopes in whom he had placed all his happiness with whom he had sometime as he then thought such pleasant intercourse and of whom he had such precious experiences that this God so good so great so desirable so dear so respected so related c. hath unsheathed his sword against him or rather sheathed it in him and made Conscience his best friend to become now his bitterest foe 2. The procuring cause is Sin which is now set forth before the Soul in its nature number dismal sequel dreadful circumstances c. which are as Oyl to the flames and winds to this Sea of troubles that make Conscience rage and roar in more abundance Wo to me that I have sinned I am not able to look up An heavy burden are they God is pressed with them Christ was pierced by them they are too heavy for me Lam. 5.16 Psal 40.12 38.3 4. 3. The promoting causes are several Satan roareth as a Lion upon them and would swallow them up in these sorrows and castâ— in his fiery darts to keep up those flamesâ— 1 Pet. 5.8 2 Cor. 2.7 cum 11. Ephes 6.16 Sinners either censure or scoffe at them which even slays the broken in heart Ay! this is that your religion comes to I thought you would grow mad c. Psal 109.16 25. 69.26 Act. 26.24 Saints it may be either stand aloof as strangers or smite with causeless and cruel censures yea even good men great friends and such as have been of our most inward and intimate familiarity and perhaps of our own family Which must needs add weight to their burdens Such