of Gods favour and his own peace Psal. 25.21 9. Such an one cannot skill of fleshly wisdome or worldly Policy He is no time-server 2 Cor. 1.12 Simplicity is the sincerity and sincerity all the policy of a consciencious man He desires no more wisdom then will make him honest and sincere Rom. 16.19 10. Sincerity is known 1. By the originall and principle it moves from Pharisees pray for ostentation not from devotion Mat. 6.1 2 5. So Phil. 1.16 A sincere person doth all out of a principle of piety to God and charity to man 2. By the rule it constantly walks by viz. Gods Word So Josiah 2 Kin. 22.2 Come commodity or discommodity he keeps on his way but unsound persons cast their eye on their own interest So 2 Chron. 27.2 and 26.4 and 25.2 2 Kin. 10.31 3. By the end it aimes at God is the sincere mans end and his glory his aime the Hypocrite makes himself his own end and so himself his own god Zach. 7.5 6. Hos. 10.1 Fourthly An inoffensive Conscience which Paul highly esteemed Act. 24.16 and this doth 1. Avoid giving offence either to God or man 1. He strives to prevent offences to God and takes up purposes against them Psal. 17.3 and if he hath displeased God he is displeased with himself for it So Jer. 31.19 Job 42.6 Ezek. 6.9 and 36.31 and he is carefull to breake off his sins by repentance Job 34.31 32. and 40.4 5. He is resolved rather to offend all thee world then to offend God Gal. 1.10 Dan. 3.16 Act. 4.19 2. Avoid giving offence to man especially such an offence as may cause him to sin and then such an offence as may cause him to take offence in the first we tempt him in the second we try him in both we offend him and doe the Divells work in both By the former he is stumbled by the Second he is made weake and by both offended Rom. 14.21 we must therefore take heed that we doe nothing that should cause others to offend by sinning as Elies sons did 1 Sam. 2.24 and Jerâ—boam 1 Kin. 14.16 and Ahab 1 Kin. 21.25 woe to such Luke 17.1 we must give no offence to the godly be they stronger or weaker Matth. 18.6 10. nor to the wicked Hence Col. 4.5 1 Tim. 6.1 2. 1 Pet. 2.18 and 3.1 we must not offend our selves but must regard what Conscience calls for to satisfie our duty and to keep in with our selves rather then to gratifie any others requests 2. An inoffensive Conscience will not be apt to take offence either 1. From God who can never give any yet to some Christ is a rock of offence Rom. 9.33 yea he was so to his Disciples Math. 26.31 2. From Gods way as when we receive the Word with joy but meeting with persecution we are offended and turn back Math. 13.21 3. From Gods Children and their weakness so far as either to condemn their persons or dislike their profession Matth. 18.5 True godliness makes a man apt to take all in good part 1 Cor. 13.5 4. From the evill World because all men speak evill of the wayes of God and forsake them we must not therefore be offended Isa. 8.12 13. Fifthly A quick-sighted Conscience Conscience's whole work is circumspection and therefore it must have eyes in every place It must have eyes before to view and oversee actions to be done behinde to review and overlook actions already done especially it must be full of eyes within to make a privy search in our own hearts to take account of the inward motions from which actions are undertaken of the inward intentions and affections with which they are undertaken and of the inward aims and true ends for which they are undertaken The Pharisees were full of eyes without and none within full of eyes before but had none behind they could censure others actions not see their own Hence called fooles and blind Mat. 23.17 19 24. Sixthly A well-spoken Conscience which can make the soule a good answer or upon just occasion make fit demands and puts forth its Quaries 1 Pet. 3.21 1. It makes a good and ready answer to God as Psalm 27.8 and 40.8 2. It makes a good answer for God as is commanded 1 Pet. 3.15 16. It s ready to give an account of its Spirituall estate when it is required 3. It makes a good answer for ones self when under the greatest clouds of censures suspicions or reproaches Rom. 9.1 2 Cor. 6.8 9. 4. When any business of Conscience is under consideration Conscience puts the best answer into thy mouth and will readily resolve what is to be done Seventhly An honest dealing Conscience For so much of honesty before men so much of good Conscience before God Of this Paul glorieth Heb. 13.18 Act. 23.1 1 Pet. 3.16 Peter exhorts to it a good conversation without proclaimes a good Conscience within Phil. 4.8 Notes of an honest Conscience are 1. He hath engraven on his heart this maxime I must be a Law to my self Hence it s said 1 Tim. 1.9 The Law is not witten for the righteous And if others were as honest as he fewer Laws and Magistrates would serve turne 2. He makes Christs rule his Oracle Matth. 7.12 what ever you would others should do to you c. which is the Epitome of the Law and Prophets the voice both of Scripture and nature 3. You may be bold to take his word and trust him He dares not deceive though he may be deceived His word is as good as his bond his bond as his oath and his oath as his soul. 4. You need not fear to take his wares his weight or his measure all are currant and warrantable He is faithfull and punctuall in his reckonings disbursments and receits as they 2 Kin. 12.15 c. 5. He respects not a person so much as the cause the cause of the poor fatherless and widows is more to him then the face of the rich or the letter of the mighty Like Levi Deut. 33.9 6. He will sooner suffer any prejudice himself then prejudice his neighbour Psal. 15.4 He sweareth to his own hurt and damage and changeth not Eighthly A tender Conscience which is the heart of flesh promised Ezek. 36.25 the câ—ntrite spirit in which God delights Isa. 66.1 2. commended in Josiah 2 King 22.19 20. and David 1 Sam. 24.5 2 Sam. 24.10 and in Ephraim Jer. 31.19 and in the Publican Luk. 18.13 Quest. But is there not a faulty tendernesse of conscience Answ. Yes as 1. When one is so tender that he cannot endure to be touched with a reproof Prophesie to us smooth things say they Isa. 30.10 Give us of your softest pillows Ezek. 13.18 Such was Amaziah Amos 7.10 and they Jer. 38.4 and they Act. 5.33 and 7.54 whereas the right tenderness is to be very sensible of the evil of sin and the danger thereof and thereupon impatient of the sinne but very patient of reproofe Psalm 141.5 Act. 2.37 2. When
sometime But if one be shut up or hath lost the use of his leggs he must invent some other way instead of walking to exercise his body and prevent sicknesse and if he cannot use exercise he must eat and drink the lesse It 's a wise course to harden the bodies of children and young men especially against cold which is the cause of most diseases in aged persons But when one hath been tenderly brought up it 's imprudence to go about to inure his body to hardnesse in his declining age which is more then it can beare Quest. These are good rules to preserve bodily health but how shall we mend it when it s impaired Answ. First Physicians must be consulted withal and remedies used about which two rules should be observed 1. Let it be betimes before sicknesse hath taken root 2. Let it be seldom For two many remedies are worse then the disease Physick and Physicians should be used for necessity not for wantonnesse the chief use of that Art is to prevent diseases But every man ought to have enough of it to know his own body and to keep off the indispositions to which he is obnoxious and not to wear out his bodie with drugs without great necessity There are certaine simple and easie helps which being used betimes would prevent great inconveniences and what wise man would not keep himself from painful diseases if the use of a little Sage or Juniper berries would do it whatsoever remedies are used for the prevention of sicknesses it 's certaine that the abstinence from unwholsome things is better then the use of wholsome Secondly let the body be well clad for commodity not for shew neither curiously affecting the mode nor opposing it with a fantastical singularity Let all that we weare be cleanly and wholsome not to please other mens eyes but our own For he that is slovenly in his attire will thereby grow sad and dejected before he be aware Why should a man make himself contemptible to the world and displeasing to himself by a wilful lazie neglect of his person Thirdly let there be order and sutablenesse in our houshold furniture though it be never so course Let not any thing want his proper place though never so little Confusion is offensive to the minde but order gives a secret delight Fourthly let our habitations be lightsom if it be possible in a free aire and neer a garden Gardening is an innocent delight it was the trade of man in the state of innocency Fifthly for exercises such should be chosen that bring a publick utility as the hunting of such beasts as are an annoiance to the Countrey as Foxes Badgers Wolves c. Or the use of military pastimes which fit men to serve their countrey It 's a double content to a generous and well disposed nature when he doth good for his pleasure whereas Games of hazard do very much discompose the minde they accustom it to hang upon the future and to depend on fortune as they call it to which every wise man will give as little power over him as he can They also provoke passion and cause much disturbance in the soul for things of nothing Games that consist in dexterity of body or mind are much to be preferred before these Chess will sharpen the wit but buzie it overmuch and toile the spirits instead of recreating them which is the proper use of play Of all Gaming the lesse the better and when it disorders the passion the least is too much He that ventures much money at play ventures with it not only the tranquillity of his minde but makes a certain loss of it whatsoever becomes of the money this bold venturing proceeds not from a contempt of this worlds goods as such Gamesters pretend but out of an insatiable greedinesse to gaine much in a short time wherefore to them that have but a little money and to great lovers of it great losses at play are very smarting and yet the gain is more hurtfull then the losse for it enflames Covetousnesse and sets the heart upon a wicked labour to grow rich by the ruine of others Hereby also the Fountain of Charity is dryed up and so the streams of charitable deeds squandâ—ing away of money in play is not the way to make friends of that unâ—ighteous Mammon that receive a man into everlasting habitations but an enemy rather that will turn him out of his temporall habitation It is the way to lose both Earth and Heaven When we have an undoubted right to our money and the present possession of it what a mad part is it to call that into question whether it must be ours or anothers and decide that question with the cast of a Die And what ungratefulnesse is it to the great giver of all good gifts to play those gifts away which he hath afforded us of his bounteous liberality and which have been acquired for us by the sweat and hard labour of others and though the paâ—ties at play be consenting to that strange way of acquisition yet that consent makes it not lawful neither of them being owner of those goods which he calls his but only Stewards who must give an account to their master So then whether we winne or lose we commit robbery For if we rob not our adversary we rob our selves our families and God and herein are worse then that ill servant that hid his talent in a napkin for the Gamester if he be a looser hath made away his talent wherewith God had intrusted him and though he be a gainer yet he makes himself uncapable of giving a good account of his talent to his Lord seeing he hath put it to an unrighteous bank Dr. Du Moulin upon Contentment Quest. Why is just honour due to our bodies Answ. As they are necessary instruments of the soul to work by As they are Temples of the holy Ghost and as they are members of Christs body Quest. How manifold is the care of our bodies Ans. The one Evil and forbidden which tends to the fulfilling of the lusts of the flesh Rom. 13.14 the other good and lawful which tends to the preservation of our life and health that so we may be the better fitted and enabled to the duties of our callings general and special CHAP. XX. Questions and Cases of Conscience about Borrowing and Lending Quest. WHat rule is the Borrower to observe towards the Lender Answ. That he do nothing to the hurt and hinderance of him in his outward estate Quest. How may the Borrower hurt the Lender in his outward estate Atsw First when the borrower doth not returne or restore the thing borrowed at all to the lender if he can retain it contrary to 2 Kings 6.5 Psal. 37.21 Rom. 13.8 Secondly if he return or restore not the thing borrowed to the lender in due time at the time appointed but keeps it longer without the consent of the lender and it may be forceth the lender to recover that by
God and pulling a curse upon himself So he that walketh diligently in a lawful calling keeps Gods Commandments and so hath a promise of a blessing annexed to it Lev. 20.26 Deut. 28.8 Prov. 10.4 22. Quest. Do all that walk painfully in a lawful calling please God Answ. No except withal they observe these rules 1. That such be true beleevers without which its impossible to please God Heb. 11.6 and such as are careful daily to amend their lives 2. They must follow their earthly businesses with heavenly mindes and see that their worldly affaires do not justle out the seasonable performance of holy duties that so they may also thrive in grace and be good husbands for their souls 3. That they so shunne unnecessary medling with other mens matters that withal they be not so shut up in their bowels as to neglect their brethrens causes when duty and conscience calls for their asistance Quest. How is conscionable walking in our callings a furtherance to a godly life Answ. Because therein we follow God in doing that which he requires at our hands and imitate the example of the godly that went before us who have found the benefit and comfort of it Practice of Christianity Quest. Why else must we have and attend upon our particular callings Answ. First God hath commanded us to labour the six dayes and to do all our work Exod. 20.9 10. Secondly Particular callings are Gods appointment for our own good of our persons family estate and for the benefit of others also and God gives us wisdome and ability to mannage them as he did to Bezaleel Exod. 31.2 c. So Isa. 28.24 c. and 54.16 Thirdly It s the means whereby God hath ordained that we should get our living Gen. 3.19 1 Thes. 4.11 and such as will not work must not eat 2 Thes. 3.10 c. It s a character of a good woman Prov. 31.27 Idelness is disorder 2 Thes. 3.8 Fourthly The promise of plenty comfort and blessing is made to the diligent Prov. 10.4 and 13.4 and 12.27 Hence Psal. 128.1 2. Isa. 3.10 Mr. Reyners Precepts Fifthly Man is born to travell and labour Job 5.7 Quest. What else may move us to diligence in our particular callings Answ. Remember that God who hath set us in our callings hath promised also to be with us therein to give us good successe to help us to bear out the tediousnesse which sin hath brought upon our labour to give us his protection in these our wayes to feed and maintaine us by his blessing upon our labour in the house in the field in our stock and store whereas poverty arresteth the idle person Prov. 28.19 and 10.4 See also Jos. 1.8 Secondly whereas all other creatures live to themselves man was appointed to live to others as well as to himself the Church his Countrey family the poor Every one challengeth a part in him Thirdly an honest calling is a School of Christianity For 1. As we send little children to School to keep them out of harmes way and unhappy turnes so diligence in our callings fenceth us against Satans tentations and it 's a bridle to restraine our own leud desires abating wicked lusts abandoning loose commpany and fitting us for the Lords coming when we are in his service 2. Whilest in this School we perform duties for the Lords sake we have daily practise and encrease of graces such as faith obedience patience meeknesse constancy truth invocation thanksgiving and by experience of Gods goodnesse for the time pasâ— we are the better enabled to depend upon him for the time to come 3. In this School also we learn to be teachers of others and to be patterns to others of the right use of the world whilest our selves use it daily as not using it whilest we so play the good husbands as that we keep our selves from being worldlings not laying aside our heavenly minds whilest we are about our worldly businesses Fourthly consider the danger of those that stand idle all the day long passing their time in voluptuousnesse Paul saith that such as live in pleasure are dead while they live They are out of Gods protection never out of Satans snares their heart like the field of the sluggard it s overgrown with the nettles of lusts c. As rust frets iron unused and moths garments unworne so good things are shaken out of the hearts of idle persons their souls are but as salt to keep their bodies from stinking It shall one day be said to them Take that unprofitable servant c. Mat. 25.30 Tailor on Titus Quest. May not a man change his particular calling if he dislike it and like another better Answ. Every one ought to continue constantly and conscionably in his particular calling wherein their calling to grace did find them if it be warrantable and lawful as we see 1 Cor. 7.10 No comfortable change of a calling can be made but in these cases 1. Of private necessity when a man is disenabled to follow it or cannot get a subsistance by it 2. Or for the common good and that truely so not hypocritically pretended and for by-respects If any man then upon the giving of his name to religion shall grow into neglect distaste or dereliction of his honest particular calling we may ever strongly suspect him of hollownesse and hypocrisie Hence Mr. Perkins saith Though a man be endued with excellent gifts and be able to speak well to conceive prayer and with some reverence hear the Word and receive the Sacraments yet if he practice not the duties of Godlinesse within his own calling all is but hypocrisie See Boltons first Vol. Quest. How may we live by faith in the exercise of our particular callings Answ. When considering that its Gods Ordinance that men should labour in some honest vocation for their private maintenance and the common good we believe the promises that he hath made of protection and blessing us therein The Texts of Scripture are plaine for both Gen. 2.15 and 3.19 Ephes. 4.28 1 Corinth 7.10 1 Thes. 4.11 12. 2 Thes. 3.10 11 12. Prov. 10.4 and 12.17 and 13.11 and 12.24 and 22.29 Psalme 91.11 Quest. Why is it necessary that we should live by faith in them Answ. To prevent the evils which beset us in our ordinary callings as covetousnesse injustice impatience and distracting care Naturally men are apt to incumber themselves with superfluous businesses and trouble themselves about the event and successe they content not themselves with their lot and condition but desire to heap up riches above measure they forecast many things in their heads long before and know no end of their cares The trouble which we meet with in the world begets love of the world and whether it be crossed or prosper the more they be exercised about the things of this life the more they follow after them with greedinesse vexation discontent plotting how to compasse their designes whether by right or wrong by fraud or oppression Now
end of our lives a rich reward for doing him therein faithful service Thirdly our mindes and hearts must be setled in our callings so as not to shift and change them unlesse it be upon weighty and necessary causes nor to intrude and busie our selves in the callings of others which would overthrow all order and bring confusion both in Church and State and crosse Gods wise providence in the government of the world who gives variety of gifts to be exercised in variety of callings therefore we must follow the Apostles rule 1 Cor. 7.20 24. Fourthly We must so behave our selves in our callings as may be for Gods glory the good of others and our own welfare for which end 1. For our persons we must be regenerate and sanctified for our persons must be accepted before our works can please God Tit. 1.15 To the pure all things are pure c. All that a wicked man doth is abominable Prov. 21.27.4 neither can such expect a blessing upon their labours Ps. 1.3 and 112.1 2 c. and 128.1 Gods promise belongs only to the righteous as appears in those Texts 2. The duties of our callings must be performed in faith as was shewed before Heb. 11.6 Joh. 15.5 Rom. 14.23 2. They must proceed out of unfeigned love to God and our neighbours which is the fountain of all true obedience and not principally from self-love and love of the world the love of God will move us to consecrate our lives and labours wholly unto him and love unto our neighbours will make us to seek their good as well as our own 1 Cor. 13.5 Gal. 5.13 3. They must be directed to right ends As 1. Principally to Gods glory which we should advance in every thing 1 Cor. 10.31 2. The good of the Church and Common-wealth which we should prefer before our private good 3. So to aime at our own profit as that we joyn there with the welfare and benefit of our neighbours and not raise our gaine out of their losses 4. Our care must be to performe the duties of our callings after a right manner For which end we must first follow our earthly businesses with heavenly mindes and affections as Citizens of Heaven and pilgrims on earth longing after the joyes of our own countrey Phil. 3.20 Coll. 3.1 2. especially in the midst of our ordinary businesses we should oft lift up our hearts to God craving his blessing in and giving him praise at the end of our work not forgetting Christs Counsel Mat. 6.33 Secondly we must sanctifie them by the Word and prayer The first is done when we labour to see our warrant out of Scripture for all we do doing all things both for substance and manner as Gods Word requireth and directeth The second is done when by prayer we desire Gods blessing upon all our labours and returne him thanks when we have obtained it Col. 3.17 For its Gods blessing only that makes rich Prov. 10.22 Deut. 8.13.18 He gives and he takes away Job 1.21 1 Sam. 2.8 Psal. 113.7 Abraham and Lot by Gods blessing waxed rich Gen. 13.5 6. and Isaac Gen. 26.3.12 and Jacob Gen. 32.10 without which all our labour is in vain Psal. 127.1 2. God will blow upon it Hag. 1.6 9. 5. There are sundry virtues to be exercised in the right and religious performance of the duties of our callings As 1 Knowledge and judgement whereby we are enabled to discerne between good and evil right and wrong without which we walk in darknesse and shall be apt to commit many errors 2 Affiance in God whereby we cast our selves upon his promise and providence in the use of lawful means as Psal. 37.5 Commit thy way to the Lord trust in him and he shall bring it to passe For which end remember that God takes care of the fowles cloaths the lilies Mat. 6.25 28. 3 Get and use a good conscience both towards God and man as Paul Act. 24.16 Heb. 13.18 this willl keep us from all secret sins and crafty conveyances whereby we are naturally apt to wrong our neighbours for our private advantage 4 We must get contentation being in all things contented with Gods good pleasure judging that condition best wherein he hath placed us indifferently welcoming poverty or riches prosperity or adversity gain or losse because they are sent of God Phil. 4.12 If we get this we shall not be discontented with the basenesse of our callings nor envy others their great preferments their lesse labour and more gains c. It will also keep us from base covetousness knowing that godlinesse is the greatest gain 1 Tim. 6.6 Hence Heb. 13.5 5 We must possess our souls with patience which we have need to do considering that we are daily subject to many crosses and miscarriages which would otherwise discourage us from going on 6 We must have our hearts replenished with thankfulness to God being always ready when we observe his love in blessing our labours to render him the praise of all Gen 32.10 Not sacrificing to our own nets as Hab. 1.16 But seeing all comes from God to returne all praise to God 1 Cor. 4.7 7 We must perform the duties of our calling with alacrity and cheerfulnesse doing it heartily as to the Lord Col. 3.23 24. who will reward our labours with an heavenly inheritance and this will make all our labours more easie and to be more acceptable to God 8 We must observe justice in all the duties of our callings doing nothing in them but what may advance our neighbours good as well as our own 1 Thes. 4.6 dealing with others as we would that they should deal with us Mr. Downams Guide to Godlinesse CHAP. XXIV Questions and Cases of Conscience about our holy Calling or Vocation Quest. OF how many sorts is the Calling of God Answ. First the particular calling which is to serve God in some particular Vocation so the Word is used Heb. 5.4 Rom. 1.11 Secondly the general calling which is to serve God in all parts of holinesse with promise of eternal reward through the merits of Christ. Quest. Of how many sorts is this general Calling Aâ—sw 1. External 2. Internal 3. Both external and internal Quest. What is the external Calling Answ. It s the work of Gods grace in his Word offering Christ and calling upon all sorts of men to reform their wayes and to receive Christ and to yeeld obedience to the Will of God with promise of salvation if they obey Quest. What is the inward calling Answ. It s the action of God both by his Word and Spirit calling out his Elect by name particularly and perswading them to separate from the world and receive the Covenant of Gods grace in Christ and to devote themselves to holinesse of life Quest. Why is our conversion termed our calling Answ. First because the meanes whereby God works upon us ordinarily is his Word or the voice of his servants calling upon us for amendment of life Secondly because through the
heart Matth. 12.34 35. Life and death are in the power of it Prov. 18.21 Matth. 12.37 By our words we shall be justified or condemned therefore let us resolve with David Psal. 71.24 that our tongues shall speak of righteousness all the day long c. Yet we must moderate our tongues by seasonable silence that they be not too full of talk For Prov. 10.19 in many words there is much sin So Prov. 17.27 28. and 21.23 Eccles. 10.14 Job 13.5 Iam. 1.19 Quest. How should we watch over our works and actions Answ. That they may in all things be conformable to the word and will of God whilst we doe what he commands and abstain from what he hath forbidden Thus we are exhorted Prov. 4.26 Ponder the path of thy feet c. and it s made the mark of a truly wise man Prov. 14.15 16. A prudent man looks well to his going c. for we tread upon slippery places whilst we are managing our worldly affairs For this end 1. We must spend none of our precious time in sloth and idleness for by doing nothing we shall quickly learn to do that which is ill but that we be always exercised in some good impolyment that respects Gods glory our own or our neighbours good 2. That with 〈◊〉 care and circumspection we keep our selves from all sinfull actions and if sin begin to arise in our hearts presently to stiflle it that it bring not forth fruit unto death 3. We must watch over them that we may not only shun evil but do good whereby God may be glorified and our light may shine before men our profession may be adorned our neighbours edified and our calling and election secured to our own souls Quest. What are the principal ends that we must aim at in this circumspect walking Answ. First that we may please God in all things for which end this watch is very necessary For naturally all our wayes are corrupt and without singular care we can never please God Secondly that we may daily more and more mortifie our corruptions especially those which bear greatest sway in us that we avoid all sins especially those into which we have fallen most frequently that we think no sin small seeing the least is strong enough to make way for greater Yea that we watch against all occasions and incentives to sin For Pro. 6.27 who can carry fire in his bosom not be burnt Hence Prov. 5.8 and 4.14 15. Isa. 33.15 Psal. 119.37 Thirdly we must keep this watch not only that we may avoid all sin but also that we may perform all Christian duties with diligence and constancy and that towards God and man yea it must extend to the manner of our performance of them as that they be done in love and obedience to God that thereby we may glorifie him in faith and with a good conscience with alacrity and sincerity and lastly that we do them prudently and seasonably with due respect to persons time and place Quest. What reasons may perswade us to this watchfulness and circumspection Answ. First because it s most necessary Deut. 4.9 Take heed to thy selfe c. Luk. 12.36 Let your loins be girt about c. Jos. 22.5 and 23.11 Mar. 13.33 37. Rev. 3.2 and it s thus necessary 1. Because through our corruption we are exceeding weak whence it is that we are so prone to sin and easily overcome with tentations if we neglect our watch Hence Mat. 26.41 Watch and pray lest ye fall into tentation c. 1 Cor. 10.12 Let him that thinks he stands take heed lest he fall So Phil. 2 13. Prov. 28.14 2. Because naturally we are drowsie and sleepy and even the wise Virgins were prone to take a nap and therefore God calls upon us to awake Eph. 5.14 Cant. 5.2 3. Because of the wickednesse and deceitfulnesse of our hearts which are ready to withdraw themselves from God and to start aside like a deceitful bowe Jer. 17.10 Psal. 78.57 Hence it is that the Lord warns us hereof Deut. 11.16 Take heed that your hearts be not deceived and ye turn aside So Heb. 3.12 4. Because without it we can have no assurance that we are spiritually inlightned and awakened out of the sleep of death For this is the difference between the faithful and unbelievers 1 Thes. 5.5 6 7. Secondly because it s very profitable and that 1. Because it helps us much to the leading of a godly life in which we thrive or go backwards as we keep or intermit our Christian watch For when we watch over our selves God will likewise watch over us and by the assistance of his holy Spirit enable us to stand against all tentations and to go forward in our Christian course but when through our negligence we wilfully run into tentations he leaves us to be foiled that we may learn to take better heed If we be not wanting to our selves the Lord will enlighten our understandings to discern the right way wherein we should walk Eph. 4.14 and when we see our way we shall have our faith strengthned and our courage confirmed to proceed in it Hence these are joyned together 1 Cor. 16.13 Watch ye stand fast in the faith quit your selves like men be strong Noah David Lot Peter c. whilest they carefully kept their watch triumphed over the enemies of their salvation but laying it aside they were dangerously foiled It conduceth much also to a godly life as it makes us fit and ready for the well performing of all Christian duties Hence Psal. 119.9 2. It helps us much as it enableth us to be constant in this course and to persevere in it even to the end It strengthens us against all discouragements enables us to avoid or leap over all impediments or oppositions which might encounter us in our Christian course 3. It s a notable means of Christian security so that keeping this course we may say with David Psal. 23.4 Though I walk through the valley of the shadow of death yet will I fear no evil Such may lay them down safely as he Psal. 4.8 and take their rest c. It procures inward peace For if God be with us who can be against us Rom. 8.31 From which peace arises spiritual joy also 1 Pet. 1.8 4. By it we are fitted for all estates so that prosperity shall not puff us up whilst we keep our watch nor adversity shall discourage us in our journy to our heavenly Countrey For Act. 14.22 Heb. 12.6 5. By this watch we are prepared against Christs coming to judgement and prepared to enter into the joy of our Master as we see in the parables of the faithful Steward and wise Virgins 6. By this watch we are assured of blessednesse Luk. 12.37 38 43. Mat. 24.46 47. Rev. 16.15 Quest. What means may we use to enable us to this circumspect walking and keeping our watch Answ. First we must use sobriety and temperance 1 Pet. 5.7 8. 1 Thes. 5.5 6. Luk.
Mat. 10.32 Luke 12.8 3. If we confesse God and Christ we shall be encouraged defended and honoured even here 1. We shall be encouraged and strengthned by Christ too and in our testimony Act. 18.9 and 23.10 11. 2 Tim. 4. â—6 â—7 2. We shall be defended and delivered from the assaults and designes of our enemies Acts 18.9 10. and 26.16 17. and 23.10 11 20 21. 2 Tim. 4.17 3. If we honour God by confession he will honour us and that 1. With favour affection and respect from men 1 Pet. 4.14 Act. 4.33 Rev. 3.8 9. 2. With victory over Satan Rev. 12.10 11. 3. Yea God will honour us with mutual inhabitation which implies intimate communion 1 Joh. 4.15 4. If we confesse Christ aright we shall be saved Confession tends to salvation 1. As a way appointed us to God to walk in towards heaven 2. As a character property and practice of such as shall be saved 3. As a furtherance of our salvation because its a means or help to our perseverance in the faith even to the end and then Mat. 24.13 Heb. 10.23 Fourthly In regard of others who by our confession may receive instruction confirmation and encouragement to doe the like boldly and without fear Quest. How must this confession be made Answ. First freely without compulsion as water flowes out of the Fountain Secondly Plainly and fully without obscurity without hiding or mincing the truth So Joh. 1.19 20. Hence our confession of Christ should flow from faith as the fountain and that 1. From our Faith in Christ. Confession with the mouth should proceed from Faith in the heart 2 Cor. 4.13 Psal. 116.10 Object But Rom. 14.22 Hast thou Faith have it to thy self before God therefore we need not confess it before men Answ. Paul there speaks not of a justifying Faith but of a Faith or perswasion of Christian liberty in things indifferent This Faith a man may keep to himself or so shew or use it as thereby not to offend his brother 2. From out experience in some measure of Christ and his grace or of what we confess This will provoke us to a confession before men as Act. 4.18 c. So 1 Joh. 1.1 Christ gave his Apostles experience and Paul Act. 26.16 Thirdly Boldly without fear or shame So Acts 23.6 with 24.21 and 20.23 24. and 21.13 Phil. 1.20 It s our honour so to doe Act. 5.41 and 4.8 c. Psal. 119.46 2 Sam. 6.20 c. Fourthly Constantly without giving over till we have finished our testimony as the two witnesses Rev. 11.7 and Paul 2 Tim. 4.7 Act. 23.25 Hence Rev. 3.3 This Christ takes kindly Rev. 2.13 and 3.8 10. Fifthly Innocently without giving offence or occasion to any to speak evill of us whilst we are speaking good of Gods name or for his truths and wayes Act. 24.20 and 23.9 For which end we must doe it 1. With meekness from an humble spirit without any shew of pride ostentation passion or bitterness 2. With fear of God of offending him whilst we are confessing him or doing or saying any thing which may cause the way of truth to be evil spoken of And with reverence of men by giving all due respect to them before whom we speak Sixthly Sincerely out of love and zeale 1. Out of love to Christ and his truth For what we love we will own openly Cant. 5.9 Love is strong as death c. 2. Out of zeale for God his glory the credit of his cause the honour of his truth the propagation of his Gospel the encouragement and comfort of his friends and the conviction of his enemies Seventhly Patiently with a disposition and resolution to suffer for our testimony if God call us to it as others have suffered before us Mat. 10.37 c. Joh. 9.22 Rev. 1.9 and 11.3 7.10 and 12.17 and 20.4 Mr. Reyners Government of the tongue Quest. Whether is it lawful for a man being urged to go to Idol-service and to hear Mass so he keep his heart unto God Answ. It is not as may be proved by these reasons First St. Paul 1 Cor. 8. and the 10. Chap. disputes this question whether they might go into the Idol temples and there eat of meat offered to them so they did not partake with Idolaters in the worship of their Idols This he concludes utterly unlawfull for they could not partake of the Lords cup and the cup of devils so is it unlawful for a Protestant to go to the Popish Mass. Secondly God is the Creatour of both body and soul and therefore is to be worshiped with both and we rob him of his due when we reserve our hearts to him and give our bodies to Idols whereas Rom. 12.1 we must give up our bodies a living sacrifice unto God Object Against this some object the example of Naaman 2 Kin. 5.18 19 where they infer that the Prophet gave Naaman leave to worship in an Idol-Temple Answ. First Some answer that Naaman speaks only of civil and Politick worship For his Office was to kneel down that the King might lean on his shoulder and Naaman makes open protestation ver 7. that he will Worship no God but the God of Israel Secondly Others answer better that Naaman acknowledgeth it a sin to go the house of Rimmon and therefore craves pardon for it twice verse 18. and withall vows that thenceforth he would offer sacrifice to no God save only to the Lord. Thirdly Naaman intreats the Prophet to pray for him that he might be constant in the service of the true God and that in case through humane frailty he should against his purpose be drawn to it that the Lord in mercy would pardon his offence Object But if I doe not go to mass I shall give offence to the Papists Answ. We are to doe our duty though men be never so much offended Mat. 15.14 Again we ought not to do evil that good may come of it Quest. Whether may a man especially a Minister with a good conscience fly in persecution Answ. Sometimes it is lawfull though not alwayes For First Christ commands it Matth. 10.15 neither was this command ever repealed Secondly We have many examples for it in Scripture of Jacob Gen. 27. and 31. of Moses Exod 2.15 Heb. 11.27 of the Prophets hidden by Obadiah 1 Kin. 18.13 of Elijah 1 Kin 19.3 of Christ himself Joh. 10.39 of Paul Act. 9.25.29 30. Object Persecution is good and therefore it may not be eschewed Answ. First Some things are simply good of themselves as vertues and all morall duties and these may not be eschewed Gthers are good only in some respects as things indifferent which are neither commanded nor forbidden and these may be eschewed except we know they are good for us Now persecution being good only by accident we may avoid it because no man can say whether it be good or bad for him Object Persecution is sent of God for the triall and good of his Church Answ. First Evill things sent
our Christian liberty about things indifferent to raise in our minds superstitious fears or causelesse doubts that being affrighted we may be hindred in our Christian duties or discouraged when we have done them It plays also the false Judge condemning where God and a good conscience justifies and justifying where they condemne which false sentence is the cause of carnal security when we continue in sin and of needlesse fears when we are careful to perform our duty Yet if at any time that sentence be reversed by the good conscience enlightned by the word and spirit and the uglinesse of sin be discovered then the corrupt part of conscience which before seemed senseless being thus awakened fills the minde with loud cries and grievous accusations and hideous fears and now as eagerly moved to despaire as it did before to security and presumption telling us that our sins are unpardonable and that it s too late to repent But then again the good conscience silenceth it and quiets the fury of it by witnessing to us that our hearts are upright though we have been overtaken and have fallen through infirmity or at least by bathing it self from the filth of sin in the precious blood of Christ which is sufficient to purge us even from presumptuous sins it thereby quiets our hearts again Secondly come we now to the fight which is between them in the will which is much moâ—e sharp and sensible For it likewise being partly regenerate and partly unregenerate there is a continual combate between these contrary factions whilst the regenerate part wills and affects that which is good and the unregenerate part wills and chooseth that which is evil and refuseth that which is good As for example the regenerate part being guided by the sanctified understanding chooseth God as the chiefest good and refuseth the world and earthly vanities the service of Satan and the momentany pleasures of sin which in the end bring death though the former be bitter to the flesh and more imbittered by afflictions and the latter be sweet and delightful to the carnal appetite But on the contrary the unregenerate part of the will being directed by that wisdome of the flesh which is worldly sensual and devilish neglecteth and refuseth the present comforts of grace which it relisheth not and the future hopes of heavenly happinesse which it knoweth not and chooseth this present world with the vain honours and uncertain riches and sinful pleasures of it because they are subject to the senses and may be had in present possession and in this conflict sometimes the one and sometimes the other prevails and causeth the adverse party to give ground So Rom. 7.15 c. Thirdly having seen the conflict between the flesh and the spirit in the understanding and will severally come we now to that conflict which is in them being joyntly considered as between faith and infidelity on the one hand and vaine presumption on the other and this is referred to both these faculties because as the least degrees of faith are chiefly in the will so the highest degrees of it are in the understanding For after the Law hath brought a man to the sight and sense of his sins of the punishment due to them and of his utter inability to get out of this forlorn condition and that the Gospel hath discovered to him that Christ was sent into the world by his blood to purge us from the guilt and punishment of our sinnes and by his righteousnesse and obedience to justifie sinners then the Spirit of God assisting the Ministry of the Word works thereby in his heart some earnest desires to be made partaker of Christ and these benefits which we call hungring and thirsting after his righteousnesse and this is the first degree of justifying Faith and not only a preparation to it For they are pronounced blessed who thus hunger and thirst after righteousnesse Matth. 5.6 but there is no blessednesse to those who are in the state of infidelity Then there is wrought in his will a firm resolution to choose Christ alone for his Saviour and to relie upon him only for his salvation which is the second degree of true faith unto which when a Christian hath attained by the lively and experimental feeling of Gods love in his Ordinances of the vertue and power of Christs death and resurrection for the mortifying of his sins and the renewing and quickning him in all saving graces and lastly by his daily walking with God in the works of holiness and righteousnesse and that sweet communion he hath with him in spiritual exercises he groâ—s from one degree of Faith to another till at last he attains to a full perswasion of Gods love the remission of his sins and of his own salvation But yet the fâ—esh and relicts of corruption even when we have attained to the greatest perfection as in the part regenerate there is full and certain perswasion so in the unregenerate part there dwells doubting infidelity and vain presumption which continually assault one another sometimes the one and sometimes the other prevailing and getting the victory although in the conclusion Faith alwayes overcomes So we see in the example of Abraham and Sarah Heb. 11.11 Rom. 4.19 of Peter Mat. 14.30 The Father of the possessed child Lord I believe help my unbeleif Job Ch. 31.3 and 6.4 and 7.20 and 13.15 and 19.25 So in David Psal. 42.6 and 73.13 and 77.10 and 23.4 and 31.23 and 46.2 Having seen the conflict between the flesh and Spirit in the superiour faculties of the soul come we now to it in the inferour seated in the heart of man Quest. What is the conflict between them in the affections and sensuall appetite Answ. Though these be no more corrupt then the other yet the corruption in them is more sensible and though the conflict be no more dangerous yet 〈◊〉 much more turbulent and violent For as outward objects move and affect the sences and there the heart and affections so they being thus moved do move the will and the will draweth also the judgment and understanding But though these sensual faculties are more grosly poysoned and therefore seem more desperately incurable Yet the spirit of God working also upon these parts doth purge them from their contagious humours and comforts the heart with such spirituall cordials and strengtheneth it with such heavenly antidotes that spirituall health is in some measure recovered yet is there a continuall combate in the heart and affections as they are renewed and sanctified and as they remain corrupt and unregenerate For the heart of stone striveth with the fleshly heart rebellion with obedience corruption with grace and whilst the spirit draws the heart to God and heavenly and spirituall things the flesh pulls it back and labours to keep it still fixed on the earth and worldly vanities Hence springs a continual conflict between the affections and passions wherein sometimes the same affections being divided between grace and corruption
currere ad conscientiam quam ad sapientiam nisi eadem sit sapientia quae conscientia It s better running to Conscience then to all your wisdom unless you mean by your wisdom nothing but Conscience The unlearned man with a good conscience saith Saint Austin will goe to Heaven when thou with all thy Learning shalt be cast into Hell Surgunt indocti rapiunt regnum Coelorum c. 2. It s absolutely necessary to the very being of a Christian whereas many other things serve only to his better being To suppose a Christian without Conscience were to suppose the Sun without light and fire without heat It s of the very same consequence to spirituall life as the sence of feeling is to natural life which hath the preheminence of all other sences For 1. Feeling is the first sence in being So is Conscience in the new Creature 2. Feeling is of absolute necessity If a man want that he is a dead man So is Conscience absolutely necessary to the very being of a Christian A man may be short in parts weak in duties defective in knowledge and yet be a good Christian but if he hath lost his Conscience he is altogether dead 3. Many creatures excell man in other sences but in feeling man excells most other So the best Christian excells in the tenderest and quickest touch of Conscience 4. Other sences have a particular Organ of their own and lye in a narrow room as hearing in the ear seeing in the eye c. but feeling is extended all the body over both within and without So is Conscience of a vast and universall extent over all our actions intents words and motions from first to last Faith looks to promises Fear to Threats Hope to futures Obedience to duties Repentance to sinnes c. but Conscience looks to all 3. It most fortifies the soul with strength against and gives victory over all Adversaries It s like the Ark with a window in the top to let in light from Heaven Like Elias Mantle it divides the waters and carries the godly soulâ— through a flood of miseries as on dry Land It encourageth in the middest of fire and fagots accompanieth into Dens and Caves and made the Martyrs sing in Dungeons and flames It s like the Anvile that breaks whatsoever is beaten on it but is it self by all strokes made more firm It makes a man like a brazen wall Jer. 1.18 It s devoid of fear as Job 5.22 It will encourage a man to hold up his head before any judgment seat Act. 23.1 yea before Gods Tribunal 1 Joh. 3.21 A chearfull Conscience makes a chearfull countenance Prov. 15 13. Tranquilla conscientia tranquilla omnia 4. It annoints the head with oyle and makes the cup run over with joy and consolation Good Conscience's peace is the peace that passeth all understanding It makes a Heaven upon Earth It s a continuall feast Prov. 15.15 the stranger intermeddles not with his joy His feast is above Ahasuerus's Est. 1 4. It s the greatest good a man can have and the procurer and maintainer of all the good that a man is capable of here It s the only Paradise that God loves to walk in the only Throne which Christ sits in the only Temple which the holy Ghost dwells in the golden pot which the hidden Manna is kept in the white stone which the new name is written in c. 5. It s not only a reall good it self but makes all other things better where it hath to do whence it deserves the title of a good Conscience Riches Honour Learning c. are not good really but only in opinion nor doe you alone make any man the better But a good Conscience makes all good and good better where it comes It finds some sinfull and leaves them holy proud and leaves them humble covetous and leaves them content c. It mends Magistrates Ministers poor rich yea all It s the treasury of good and therefore brings out nothing but what is good Good communication good conversation yea it makes actions indifferent in their own nature to become good and actions good to become better Quest. What is the danger and mischiefe of an evill Conscience Answ. First Here commonly is the first decay of a Christian. Hymeneus and Alexander first put away a good Conscience and then sunk in their Faith 1 Tim. 1.20 when the Conscience is once corrupt then presently so is the judgment then the affections then the life and then all Corruption in the Conscience is like poison in the Spring head No man aimes at the height of impiety at once and this is commonly the first step when Conscience likes not to retain the knowledge of God he gives vp to vile affections then to a reprobate minde and at last to be filled with all manner of unrighteousness Rom. 1.26 28 29. A hopefull professor by this meanes soone becomes a dangerous Apostate and at last a down-right Atheist Tit. 1.15 16. The Sun beginning to set in Conscience night hastens on in the affections Then farewell grace and when the Sun goes back in the heaven of Conscience the shadow goes back many degrees in the Diall of Comfort then farewell peace Secondly As the first decay usually begins here so it proves the worst and most dangerous A breach in the Conscience is like a breach in the Sea-bank or like a leake in a ship very desperate Some sins and slips are like the breaking of a Leg or Arm that may be set again but this is like the breaking the neck of which few recover Paul tells of some that had given themselves over to lasciviousness c. Ephes. 4.19 but they came to this height of impiety by blinding their minds and deadning their Consciences In the last dayes many depart from the Faith and give heed to seducing spirits c. 1 Tim. 4.1 but they first feared their Consciences ver 2. It s the ready yea the only way to the sin against the holy Ghost Thirdly Either thou must resolve to make a good warfare for a good Conscience or to suffer an ill warfare made upon thee from an evill Conscience Of all wars Civill-war is the worst and of all Civill-wars Domesticall and of all Domesticall Matrimoniall For where the relation is nearest division there is unkindest But there is one war worse then all these the personall division is worse then between man and a wife Some have thought that they were able to make an offensive war against Conscience But none were ever able to make a defensive To fight against Conscience is to fight against God and who ever fought against God and prospered Job 9.4 If Conscience be disregarded in his two first Offices he will be known in his two last If his ministeriall reproofs and Magistraticall rods be slighted He will as a witness and a Judge chasten thee with Scorpions Fourthly When any have betrayed their trust and yielded up this Fort to Satan
they are ever after cashiered from Gods service and delivered up by him to Satans custody and an evill Conscience's mercy either to be misled by an erroneous Conscience or terrified with an accusing Conscience Zach. 11.9 Rev. 22.11 2 Thes. 2.10 11 12. Quest. Is it so hard then to get and keepe a good conscience and to escape a bad Answ. Yes truly as will appear in these three respects First in respect of Satan all whose spight is at a good Conscience and all his aime is to make it bad He envies us not riches nor honour nor learning nor parts nor duties c. but only a good Conscience he envied not Pharaoh his Kingdom nor Achithophel his policy nor Absolon his beauty nor Haman his honour and Offices nor Dives his wealth c. he could make use of all yea he will offer his help to men to get these things so they will quit a good Conscience But if a man be plundered of all his estate and stormed out of all his out-works of his riches friends children power places yea out of his nearer comforts out of his Faith and hope out of his prayers and promises if he retreat to a good Conscience and make good this last refuge Satan will be repelled with shame and loss Job when he had lost all else manfully defending this piece he recovered all again at last and his last state was double ro his first Job 42.12 13. Secondly In respect of thy self or the work it self thou shalt finde it a hard task It requires the greatest skill and utmost diligence Acts 24.16 Herein exercise I my self always c. i. e. I use all my skill diligence and constancy together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly In respect of others its still more difficult many miscarry in it who is sufficient for this work 1 Tim. 1.19 Quest. May a mans Conscience be quiet yet not good Answ. Yea there are four sorts of quiet Consciences and never a one of them good First An ignorant Conscience For as a blinde man eats many a haire and drinks many a fly so these know not that they doe evill and therefore are not disquieted but commit all uncleanness with greediness Ephes. 4.18 19. Abimelech boasts much of his integrity Gen. 20.4 5. when it was but morality or ignorance therefore glory not of such a blinde deafe and silent Conscience the dumb and deafe Divell was hardest to be cast out Mar. 9.25 26 29. Secondly A Conscience that was never yet well awakened But sin lies at the door like a Lion asleep This Conscience is either given over to sleep a perpetuall sleep as God threatens Jer. 51.39 40. Or else it will awake and cry out like a travelling woman it will destroy and devour at once Isa. 42.14 the Consciences of Josephs brethren were long asleep but awaked at last and made them tremble So with Jonas ch 2.2 Thirdly A deluded Conscience by Satan or his instruments which dreams of nothing but visions of peace Luke 11.21 when the strong man armed keeps possession all is at peace Lam. 2.14 Ahab deluded speaks of nothing but peace 1 Kin. 22.27 So Zach. 1.11 many live and dye in this condition the world saith they dye like Lambs Psal. 73.4 when its tather like Solomons Oxe Prov. 7.22 So Jer. 51.38 39. But it s better to dye the most dreadfull death of the righteous then the most hopefull and peacefull death of the wicked These dye so securely not because the sting of death is taken out which were their happiness but because the Conscience is taken out which is their misery Fourthly A hardened Conscience This treasures up wrath against the day of wrath Rom. 2.4 5. Job 36.13 there is no greater plague on earth then this no judgment in Hell beyond it Quest. How manifold is this hardness of heart Answ. It s sixfold as appears by the severall expressions in Pharaohs hard-heartedness as 1. A naturall hardnesse and insensibleness of Conscience which is part of the sin and punishment of Originall sin which is alike in all called the heart of stone Ezek. 36.25 2. An attracted and acquired hardness through frequent reiterations of sin and the secret curse of God upon it Hence Heb. 3.13 Ephes. 4.17 18 19. where are eleven steps by which the poor soule goes to hell as 1. Vanity of minde wherein men think there is little hurt but it s the first step to Hell 2. Darkness of understanding which follows the former 3. Alienation from the life of God Alienation actively on their part they loathing God a sinfull alienation and passively on Gods part his soule loathing them a judiciall alienation 4. Blindness of ignorance one sinne begetting another in infinitum 5. This blindnesse leads to further hardnesse viz. judiciall because of the hardness of their heart 6. Then they are insensible and past feeling 7. Then desperate giving themselves over to sin as Ahab 1 Kin. 21.25 then they are quite lost 8. Then they are bruitish turned into beasts they give themselves over to lasciviousness So 2 Pet. 2.14 Jer. 5.8 Rom. 13.13 Philip. 3.19 9. Then they worke uncleannesse they draw sinne with Cartropes c. Isa. 5.18 10. Then they are insatiable in sinning So Rom. 1.23 25. 11. Then the delight in it committing all uncleanness with greediness Thus a man is trasnformed into a beast at first and into a Divell at last 3. A judiciall hardness as Then the Conscience or heart is further hardened by Impostors or Seducers So Exod. 7.22 God gives them over to strong delusions to believe a lye 2 Thes. 2.11 Hence God is said to lay a stumbling block before Apostates Ezek. 3.20 to deceive false Prophets Ezek. 14.9 and to put a lying spirit into their mouthes 1 King 22.23 4. A Ministeriall hardening God lets them enjoy the Gospell and means of grace but they having added to naturall voluntary hardness of heart and to contempt of the truth a love of Error God sends leannesse of soule under fatnesse of Orninances Hence Isai. 6.9 10. then preaching proves the savour of death 2 Cor. 2.16 So Pharaoh grew worse and worse under Moses Ministery 5. A Divine hardening a penall hardening by Divine vengeance called Gods sending all his plagues upon the heart Exod 9.14 A heart hardened by the curse of God is an Epitome of all plagues in the world yea of all the plagues of Hell Yet here in God doth not infundere malitiam poure in malice but non infundere mollitiem not put in softnesse Hence Rom. 1.28 6. A Satanicall hardening Indeed Satan hath his first or second hand in every sinfull act and an hand from the first hardening to the last He perswades and prevailes 1 King 22.22 Quest. VVhat are the marks of an ill troubled Conscience Answ. First Troubles are then evill when the root whence they spring is evill Thus Ahab was troubled till he was sick not because his lust of covetousness was unmortified but because it was unsatisfied
So was Ammon So Prov. 4.16 Some cannot sleep if they have done no mischief all day This is indeed the Divells trouble and Hell is full of such troubled spirits Secondly When if it be at all for sin it is not so much for the intrinsecall evil or sinfulnesse of it as for the eventuall or consequentiall evills that attend sin and the punishment that follows it So Ahab 1 Kin. 21.2.7 So Caine Judas Simon Magus Act. 8.24 This is to be troubled for Hell not for sin Thirdly When the carriage under troubles is evill then its an evill trouble as 1. When men rage and swell under Gods stroke but their uncircumcised hearts accept not of the punishment of their iniquity So Caine stormed at his punishment So Isa. 8.21 22. 2. When notwithstanding their troubles they still go on in sin Felix trembled but it wrought no good upon him Act. 24.27 Jeroboam 1 King 12.33 he was ill but Ahaz was worse after judgements upon them 2 Chro. 28.22 So Rev. 16.11 and 9.20 3. Then troubles are evill whose cure is evill or when an evill course is taken for their removall as 1. When men fly to outward means to remove inward grief but go not to to God as Caine to travelling and building of Cities Saul to Davids Musick An ill diversion doth but prorogue not cure the disease 2. Wen they rest in the outward use and observation of religious means without an inward change of heart and thorow reformation of life Ahab humbled himself fasts mourns c yet Ahab is Ahab still Judas was full of inward horrour confesseth and makes restitution but goes not penitentially to God and fiducially to Jesus Christ. Jeremy therefore calls this a gadding it s not a penitentiall returning Jer. 2.36 3. When men have recourse to Diabolicall and sinfull means as Saul to the Witch 1 Sam. 28.7 8. Ahaziah to Baal-zebub 2 Kin. 1.2 Belshazzar to his Magitians Dan. 5.7 So 47.12 13. 4. When men dispairingly give over all our hopes and use of means saying there is no hope Jer. 2.25 and 18.12 This putting away all mercy is worse then all the former This was Cains case I am sentenced I must be damned God hath not mercy for me I will aske him none This is a wilfull casting away of a mans self This evill is of the Lord 2 Kin. 6.33 why should I wait or pray or repent c. This is to forsake our own mercies Jonah 2.8 Quest. How may we know a good troubled conscience Answ. First When our trouble is rather for our sins then our sufferings when we cry out of our sins as Lam. 5.16 So Jer. 31.19 Ephraim bemoans himself c. Secondly When in this condition we confesse bewaile and lament our sins as David Psal. 51.3 So Job 7.20 and 3 4. Thirdly When after this we forsake it Prov. 28.13 such shall have mercy Fourthly When we do not only forsake it as to the outward act but the heart is changed and mortified as to the love of sin when God hides pride from man Job 33.17 when we can say sin is more bitter then death Eccless 7.26 Fifthly When upon this the heart is carried out to seek after Christ for rest and righteousness Matth. 11.29 when we go to this Fountain to wash away sin Zach. 13.1 Joh. 3.14 15. Sixthly When after this the Conscience is made more watchfull and tender Job 34.31 32. Quest. What are the marks of an erroneous Conscience Answ. First When it leaves the Word which is the standing Rule to rectifie Conscience by and prefers Traditions or some humane invention before an expresse Precept So Matth. 15.13 Secondly When we leave the waters of Siloah the holy Scriptures which run softly uniformly and constantly and takes extraordinary Providence for a Rule instead of Precept whereas Gods providences both prospering and adverse are rather probatory then directory Deut. 13.3 Dan. 11.35 Erroneous Conscience imputes his success to his cause and his cause prospering he stiles Gods cause This was Rabshakeh's Divinity Isa. 36.10 and of the Chaldeans Hab. 1.11 Such say as Jer. 50 7. we offend not because they have sinned and we have prevailed Solomon tells us we can conclude nothing certainly from hence Eccles. 9.1.2 11. and 7.15 and 8.14 ult Thirdly It prefers a supposed fictious revelation before written and cleere revelations as that deceived Prophet 1 King 13.18 Now all divine revelations coming from the Spirit of Truth are ever consonant to the word of truth which is the rule to try all revelations by 2 Pet. 1.19 Fourthly It prefers a strong impulse from his own thoughts before Gods own thoughts Jer. 7.31 God said that it never came into his minde to approve of what they did yet they would doe it because it was their Conscience and came into their mind But these impulses though coming from a gracious Spirit can be no rule as we see in Davids impulse to build God an house 2 Sam. 7.2 3. so to be revenged on Nabal 1 Sam. 25.22 Prov. 28.26 He that trusteth his owne heart is a foole Hence Job 15.31 It s trusting to vanity Fifthly It interprets difficulties and discouragements as a discharge from duty The time is not come say they to build Gods house therefore it s not our duty Hag. 1.2 but this is a sluggards Conscience when he pretends a Lion in the way Prov. 26.13 Sixthly It conceives a fair intention or good end can legitimate an unwarrantable action It s true a good end hath a great influence upon an action to make it Theologically good yet can it not alter the nature of an action that is materially bad to mend it Job 13.7 Our Rule is not to doe the least evill to gain the greatest beneficiall good or to avoid the greatest penall evill Rom. 3.8 Seventhly It s so confident that it dares appeal to God to patronise his exorbitancies Joh. 16.2 they thought they did God the best service when they did the Church the greatest disservice So. Phil. 3.6 Paul out of zeale persecuted the Church So Act. 23.12 Quest. What motives may quicken us to get and retaine a good Conscience Answ. First Remember that God weigheth and trieth the Conscience Prov. 16.2 So much of Conscience as is in a man or duty or action or suffering so much of thanks and esteem with God So much Conscience as thou hast towards God So much comfort is coming to thee from God Secondly If Conscience be wanting thou wilt suffer loss of all thou hast of all thou hast done suffered or expended God will say to such when you fasted was it not to your selves c Ananias lost his cost when he had been at so great charges Alexander his reward when he had suffered so much Judas lost all after he had followed Christ so long and preached to others so often Thirdly A good Conscience leads a man to perfect and compleat happiness both here and hereafter 1. In this world its the only way to a good
day of judgement as was said before Fifthly it s known by the integrity and constancy of it It labours to approve it self both to God and man in all things at all times It respects the whole Law and every precept due order and proportion being observed in the weight and excellency of every duty It joynes piety and holinesse with righteousness and honesty and faith with good works Psal. 119.6 Heb. 13.18 It s the same in all places and companies Mr. Downams Guide to Godliness Quest. How hath original sin polluted every mans conscience Answ. First by bringing a veil of ignorance upon it whereby it horribly mis-judgeth calling good evil and evil good c. Thus the consciences of Heathens miserably enthralled them to the service of idols as if they could damne or save them Thus some Hereticks have thought that they served God by doing most abominable and unnatural things The Gnosticks taught that fornication and uncleannesse were often to be committed so as to avoid all conception and if a child do follow they did follow they draw it from the womb beat it in a mortar seasoned it with honey and pepper and so did eat it saying that in this manner they did celebrate the great Passeover The Carpâ—crâ—cians affirmed that every one was bound to commit sin and that the souls were put into the bodies till they should fulfill the measure of their iniquities applying that in the Parable to this purpose Thou shalt not go out till thou hast paid the last farthing The Montanists made a sacrifice of the blood of an Infant of a year old whom with needles in a most cruel manner they prickt to death They said also that it was as great sin to pull a leaf from a tree as to kill a man The Donatists would throw themselves from mountains and drown themselves in rivers to make themselves Martyrs Here was also a voluntary contracted blindnesse upon their consciences and a judicial inflicted on them by God yet had there not been a natural blindnesse in their consciences they could never have been improved to such an height of impiety Secondly its polluted not only by the blindness but by the stupidity and senselesness that is upon it so that though one sin be committed after another though lusts as so many thieves come to steal their souls away yet this sleepy dog gives not one bark Such mens sinnes come from them as excrements from dying persons without apprehension of them their consciences are feared as with an hot iron Quest. How is this blindness and stupidity of conscience discovered Answ. By the actings of it in not performing those offices for which God hath put it into the soulâ— as 1. One maine work of conscience is to apply in particular what we reade in the Scriptures as generally spoken when it reads the threats and curses of the Law denounced against such sins as thou art guilty of then saith conscience This belongs to me Hence God gives the commands by particular application Thou shalt not commit adultery Thou shalt not steal c. that conscience may say this command belongs to me But if we read over the Scriptures a thousand times and hear so many Sermons if conscience doth not apply all becomes ineffectual Object How then can men commit those sins which they know to be sins which conscience tells them to be sinnes seeing we cannot will evill as it is evill Answ. First it ariseth from the defect of conscience it not making particularly such a powerful application pro hic nuns as it should do There is a general and habitual knowledge of such things to be sinnes yea it may be a particular apprehension that they are now sinning and offending God but it s onely a speculative apprehension it s not a practical one produced by conscience in them Secondly herein the corruption of conscience is seen in that though it doth apply yet it is so weakly and coldly that it loseth the activity and predominancy over the affections and will of a man so that he cares not for such checks and reproofs Rom. 1.18 such detain the truth in unrighteousnesse they keep conscience a prisoner that would gladly do its duty Thirdly or if it do apply yet it s seldom not daily and constantly The Cock crew once or twice before Peter remembred himself Conscience may apply sometimes yet may the noise of lusts drown the voice of it Thus the consciences even of natural men in some fits when they are in expectation of some great and eminent judgements may work strongly for the present as of Pharaoh Ahab and Foelix But this is a flash only Fourthly as conscience naturally doth not its duty in applying so neither in witnessing and bearing testimony to our actions which yet is one great end why conscience is put into man Hence it s said to be a thousand witnesses yea and its a thousand tormentors too But alas it s so defiled that in many things if not in all it fails and gives at least no true witnesse at all as appears in that if men can conceal their sins from others they matter not at all what witnesse conscience and God can bear against them Fifthly the pollution of conscience will further appear by the actings of it in accusing and excusing Rom. 2.15 As for its duty of accusing it s almost wholly silenâ— and men run into all excess of riot embrace all wickednesse their consciences scarce smiting at all for it Divines say that its an exceeding great mercy of God that he hath left a conscience in man for if that had not some actings there would be no humane societies Conscience being a cuâ—b to them but when it s so corrupted that it cannot do its office what hope then remaines for such as we see in the example of Josephs brethren Gen. 37.25 And as for the other act of excusing conscience is turned into a Camelion to be like every object it stands by It excuses and flatters men in all they do and makes them say God I thank thee I am not like other men c. Luk. 18.11 whereas if conscience were well inlightned by Gods Word it would instead of excusing accuse and condemn Sixthly conscience is further polluted in the actings of it for when application witnessing and accusing will not do it should smite and terrifie It should fall from words to blows Act. 2.37 they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be pricked in their hearts as if a dagger had been stabbed in them So it was with Foelix Cain Judas c. Now conscience naturally is greatly polluted herein For either it doth not at all give any blows or if it do it s with slavish and tormenting thoughts which makes the sinner runne from Christ and indisposeth him for mercy and comfort Seventhly there should a tribunal be erected in every mans heart wherein conscience should sit as Judge and this court of conscience should be daily kept So Psal.
disfitted for those duties which God hath prescribed and requires of us Sixthly in regard of the duration of it when it continues longer then it ought to do Eph. 4.26 Ames Cas. Consci CHAP. X. Questions and Cases of Conscience about Anger in God Quest. WHat is anger in God Answ. It 's the inward displeasure which he hath against sin and his purpose to punish it accompanied with threatnings upon his purpose and execution upon his threatnings Quest. How may it be proved that there is anger in God Answ. First by his judgements executed upon sinners as upon the lapsed Angels the old world Sodom and Gomorrah the ten Tribes the two Tribes c. Secondly by his threatenings against sinne Isaiah 63.6 Job 42.7 Thirdly by the Saints complaining of it and praying against it as Psal. 6.1 and 38.1 3. and 74.1 and 90.11 Quest. Why is there anger in God Answ. First because of that antipathy which is in him against sin as it 's contrary to his pure nature opposed God and would turne him out of his Sovereignty For by sin we cast out God and admit the devil into our hearts and prefer our lusts before Gods will and our carnal reason in contriving sinne before Gods wisdom in his Word Secondly Sin is the onely object of Gods anger though foolish persons make a sport and trifle of it For it Adam was cast out of Paradise Gen. 3.23 the old woâ—ld destroyed Gen. 6.13 2 Pet. 3.12 yea it made God in a sort angry with his own dear son so that he cried out My God my God why hast thou forsaken me Mat. 27.46 and if God shewed anger against sin by punishing it in our Surety Christ who was made sin for us and yet had no sin in himself what will become of wicked and ungodly sinners Quest Why are judgements called Gods anger Answ. Because they issue from his anger For it s not the judgements but the anger in them which lies heavy upon the soul whereas when we suffer ill knowing that it is not from anger but for trial of our graces or for exercise of them we take it patiently Hence Deut. 28.27 The Lord will smite thee with the botch of Egypt and with the Emrods and with the scab and with the itch whereof thou canst not be healed What is a scab or the itch which now are so light set by such a terrible judgement O yes when it comes with Gods displeasure what is it that blows the coals of hell and makes that fire so hot but Gods anger Isa. 30.33 Quest. How will it appear that Gods anger is so terrible Answ. First we may see it in the earnestnesse of Davids suit to have Gods wrathful countenance turned away from his sins and from him because of his sins Psal. 51.9 As also in that of the Church Psal. 85.4 5. Turne us O God of our salvation and cause thine anger towards us to cease Wilt thou be angry with us for evâ—r wilt thou draw out thine anger to all generations c. Secondly in the expressions whereby the Scripture sets it forth as Psal. 76.7 Thou even thou art to be feared and who may stand in thy sight when once thou art angry Psal. 18.7 The earth shook and trembled the foundations of the hills also moved and were shaken because he was wroth Psal. 2.12 and ye perish from the way when his wrath is kindled yea but a litle It was time for Moses to call upon Aaron to make haste and go quickly to make an attonement when there was wrath gone out from the Lord Numb 16.46 It 's called Gods fierce wrath Jer. 3.9 his sore displeasure Psal. 2.5 Oh! rebuke me not in thine anger saith David Psalm 6.1 He cared not what God laid upon him so it were not in anger Thirdly the greatnesse of Gods anger may be estimated by the greatnesse of his mercy Patience abused turns into fury What is blunter then iron then steele in it self But let it once be sharpened and nothing is keener Nothing so calm naturally as the Sea but when once flirred nothing is more tempestuous The best wine makes the sharpest vineger So nothing being so merciful as God is in himself if he be once provoked nothing is more terrible Heb. 12.29 Our God is a consuming fire Heb. 10.31 It 's a fearful thing to fall into the hands of the living God Fourthly the bitternesse of Gods wrath may be concluded out of our Saviours agony It was no small thing that made even him standing in our roome To offer up prayers and supplications with strong crying and teares to be saved from that which he feared Heb. 5.7 See Mr. Hieron on Psal. 51. Quest. What means then may we use to divert this fierce anger of God Answ. Repentance is the best means we can use to pacifie Gods displeasure When the Lord hath threatned many grievous judgements and plagues for sinne one upon the neck of another denounced with variety of expressions in the most terrible manner yet after all that terrible thundring See Deut. 30.1 c. It follows It shall come to passe when all these things are come upon thee the blessings and the curses which I have set before thee and thou shalt call them to minde amongst all the Nations whither the Lord thy God hath driven thee and shalt return unto the Lord thy God c. that then the Lord thy God will turn thy captivity and have compassion upon thee c. Not that repentance is the meritorious cause of pardon but God will have an order in things where there is no sense of sin and humiliation with prayer for pardon and reformation trusting in God for mercy there the anger of God abides still Again 2 Chro. 7.14 If my people that are called by my Name shall humble themselves and pray and seek my face and turn from their wicked ways I will hear from heaven and will forgive their sin and heal their land and no marvel for he is gracious and a sin-pardoning God Exod. 34.6 7. so Ezek. 18. and ch 33. Manasses was a very great sinner being enabled by his authority to do the greater mischief yet upon his humiliation and prayer he found mercy 2 Chron. 33.12 13. so in the Prodigal Luk. 15.20 David Psal. 32.3 4. confesseth that whilest he neglected repentance Gods hand was heavy upon him so that his moisture was turned into the drought of Summer c. But when he confessed God forgave the iniquity of his sin Quest. Why is repentance such an effectual means to divert anger Answ. Because it's Gods nature so to do His nature is more inclined to mercy then to anger For God to be angry it s upon the supposition of our sins but to be merciful it always proceeds from his own bowels Micah 7.18 Who is a God like unto thee that pardoneth iniquity and passeth by the transgressions of the remnant of his heritage He retaineth not his anger for ever because he delighteth in
spiritual watch This caused deadnesse in the Church of Sardis Rev. 3.12 Such lie open to the tentations of Satan Hence 1 Pet. 5.8 So we see in Eve Noah Lot David c. Hence Paul 1 Cor. 2.3 I was amongst you with much feare Thirdly contenting our selves with a low kinde of Religion that will never attain to any quickening whereas Religion is an high thing Prov. 15.24 It an high calling Phil. 3.14 So we see in Jehosaphat 2 Chron. 17.6 We saith the Apostle have our conversation in Heaven Phil. 3.20 Fourthly vanity of mens mindes is another cause of great deadnesse Hence David prays against it Psal. 119.37 when a man gives way to vain thoughts vain speeches vain expence of time Fifthly evil examples is another cause when we live amongst dead and declining Christians and think all well if we be not worse then they Sixthly covetousnesse and wordlinesse whereas while we keep off our affections from the world we are full of life But when we dote upon the world it layes bolts and fetters upon our soules as we see in Demas and 1 Tim. 6.10 See how heartlesse those heaters were from this cause Ezek. 33.31 Hence Eph. 5.3 Let not covetousnesse be once named amongst you c. Seventhly idlenesse and spiritual sloth when men let their mindes go as a ship without a Pilot See the danger of idlenesse Prov. 19.15 so when we do not lay forth our talents and improve our gifts and graces Eighthly contenting our selves with what we have attained to and not growing and going on towards perfection as Heb. 6.1 where there is truth of grace there will be growth 1 Pet. 2.2 and so we are exhorted to it 2 Pet. 3.18 Quest. What meanes may we use to prevent this backsliding and to be quickned in grace Answ. First we must go to Christ for life and quickening grace He came for that end that we might have life c. John 10.10 Now to attain hereunto we must believe in him John 7.38 and then he invites us Isa. 55.1 Believe in the Lord Jesus Christ set your hearts upon him seek after him and you shall have all good even life it self Secondly carefully to attend upon the Ministery of the Word So 2 Cor. 6.11 12. You are not straitened in us but in your own bowels For our mouth is open to you q. d. In our Ministry there is abundance of grace life c. we come with our armes full you may be enlarged sweetly thereby but that you are straitened in your own bowels Thirdly A careful shunning of all those cause of deadnesse and backsliding which were before-mentioned Fourthly be earnest with God to quicken thy heart to pray for his grace that God would be pleased to put life into thee Pray as Elijah did that fire from heaven may come upon thy sacrifice to warme and heat thy heart and to stir thee up to that which is good as the Church doth Psal. 30.18 Quicken us and we will call upon thy Name Of all Petitions we should pray most for life and zeale next to Gods glory and our own salvation nay indeed as the very meanes of both For indeed there is no grace that we have more need of then this for it sets all other graces on work and its most acceptable to God yea it s the greatest blessing God can bestow upon us Hence Psal. 119.156 Great are thy tender mercies quicken me O Lord c. where he takes the quickening of his heart as a gracious effect of Gods infinite mercy to his soul. Fifthly be diligent to take earnest and effectual paines in this work and in all Christian duties in all the Worship of God There is a secret blessing upon all those that take paines even in the meanest calling Prov. 10.4 So it is in regard of spiritual life there is a secret blessing upon those that are diligent about the meanes of grace as in prayer striving against sin hearing the Word sanctifying the Sabbath receiving the Sacraments c. such shall thrive in grace when others shall be like Pharaohs lean kine Prov. 13.11 He that gathers by labour shall encrease so is it here Paul though he came late into the vineyard yet by his diligence he out-went all the rest of the Apostles Sixthly we must exercise that grace we have and then we shall never fall If a man have but a little knowledge and useth and improves it it will much encrease If we make use of our relentings and meltings and strike whilest the iron is hot If we act and exercise any grace it will prove like the loaves in the disciples hands which whilest they were distributing encreased Grace is like a snow-ball that encreaseth by rowling Seventhly and lastly consider the examples of Gods Worthies in all Ages which will much quicken us to be as forward as they when James would quicken them to patience he proposes the examples of Job and the Prophets Jam. 5.10 So when he would quicken them to Prayer he proposeth the example of Elias v. 17 18. The zeale of others will provoke us 2 Cor. 9.2 So when Christ would exhort his disciples to suffer persecution he saith Consider the Prophets which were persecuted Mat. 5.12 Quest. What motives may perswade us to avoid that deadnesse which accompanies or precedes backsliding Answ. First consider the woful Ingredients of this sinne which are 1. A dulnesse and blockishnesse to learne any thing that is good as it s said of the Jewes Acts 28.27 when we enjoy excellent meanes and profit not by them 2. An awkardnesse and listlesnesse to the wayes of Jesus Christ as is said of the Jewes Mat. 15.8 when we go about duties as having no heart to them 3. Senselesnesse of conscience when it feels not little sins and is little sensible of great ones 4. Coldnesse and lukewarmnesse of affections when we neither pray nor hear c. with affections we can finde teares upon other occasions but not for our sins Our love waxes cold as foretold Mat. 24.12 5. Weaknesse and faintnesse of endeavours as Solomon saith Prov. 13.4 we would feigne have heaven and salvation but we will not be at paines and cost to get it far unlike to John Baptists hearers Mat. 11.12 6. Dulnesse and drowsinesse of the whole man though we are very careful and industrious about the world yet we are extream carelesse of our soules If our hearts were contrite we should soon be quickned Isa. 57.15 Secondly consider that so long as we are dead hearted we cannot pray Implied Psal. 80.18 nor hear profitably implied by Christ Mat. 11.16 c. Thirdly whilest we are dead we can have no comfort no assurance to our soules that we have the truth of grace in us When Christ gives grace he is said to quicken that man John 5.21 True repentance is from dead works and unto life Faith is not faith if it do not quicken Hence Galat. 2.20 Our sinnes are not forgiven if we be not quickned Col.
that evil will come by the discovery of a religious truth or though they should let truth be maintained though the inconveniences be never so great Tbough one abuse a sword yet all must not be disarmed for that Though the Gospel be to some a savour of death yet must not Ministers therefore forbear to preach it Because some women will abuse this Doctrine yet they which are discreat and vertuous must not therefore be kept in ignorance of their duty and have their consciences ensnared and burdened with that which is not sinful yea with that which is honest and commendable Many wives undo their husbands with their daintinesse in fare curiosity in furnishing their houses and costlinesse in their apparel but few in doing works of charity Quest. To whom are almes to be given Answ. Almes-deeds are to be extended only to the poor and needy Deut. 15.11 1 John 3.17 Eph. 4.28 2 Cor. 8.14 Luke 3.11 Now these poor are of divers kindes Christ reckons up six Mat. 25.35 Hungry thirsty harbourlesse naked sick and poor prisoners To which adde the oppressed and exiled Isa. 58.6 7. especiallie if they suffer for the constant confession of the truth Adde also such as are indebted above their meanes the lame blind aged decrepid the poor Widow and distressed Orphans c. Isa. 58.6 7. Nehem. 5.11 Luke 14.12 Jam. 1.27 Quest. What order are we to observe in giving almes Answ. First they which are in extream necessity and near perishing are first to be relieved be they acquaintance or strangers friends or foes Mat. 5.42 Rom. 12.23 Luke 6.30 yet if we cannot relieve all such we are to prefer our kindred and friends and the godly in the first place We must also have respect to those who by Providence are first cast upon us who thereby seem by God himself to be preferred before others Luk. 10.33 1. Again the whole Church and Common-wealth is to be preferred even before our selues if there be such a necessity for its better that one member perish then that the whole be destroyed therefore the Primitive Christians sold all they had to relieve the common necessitys 2. We must take care to provide necessaries for ouâ— selves For charity begins at home then for our second selves our wives then for our Parents Contrary reproved Mar. 7.11 12. then for our children and the rest of the family 1 Tim. 5.8 then our spiritual kindred except our kindred in the flesh be godly also and then they are to be preferred Gal. 6.10 1 John 3.17 Rom. 12.13 Mat. 10.41 and 25.40 So David Psal. 16.3 Then our Benefactoâ—s to whom we formerly have been beholding 2 Cor. 8.14 Prov. 18.24 Then to our kindred in the flesh Gen. 29.13 14. Then common friends and neighbours For Prov. 27.10 Better is a neighbour that is near then a brother afar off Then out Countreymen and strangers Lev. 25.35 Rom. 12.13 Hâ—b 13.2 Gen. 18.3 and 19.2 Isa. 58.7 Mat. 25.35 Deut. 15.7 11. Then it must extend to our very enemies Rom. 12.20 2 Kings 6.22 Quest. In what manner may we most conveniently distribute our almes Answ. Almes are either more publick and common or more private and particular First in the former our best course is to follow the Lawes and Customes of our Countrey Secondly for our private almes we may give them to such poor as upon enquiry we have found out to be honest and needy or else to such others as God by a more immediate Providence doth unexpectedlie present to us Quest. What may be thought of giving almes at our doors Answ. It cannot be condemned till the good Lawes made be put in execution for the reformation of this disorder yet with these cautions First the whole stream of our charity must not run that way Secondly we must give to such as are in apparent misery as to the aged decrepid lame blinde c. not to idle vagrants and common beggars and that for these reasons 1. Because they which are truly poor will by this meanes be neglected whilest idle drones devour that which belongs to them 2. Hereby the bold and impudent will often speed better then the modest and shamefast 3. Our almes shall by this meanes be distributed unequally some having all and others none neither can they be fitted to the quantity or quality of their wants 4. Such giving encreaseth the number of idle vagrants encouraâ—ing them to continue in their wicked courses without any feare of God or subjection unto men 5. It crosseth Gods Ordinance who would not have a beggar in Israel Deut. 15.4 Proclaiming both the negligence of Magistrates in not reforming this disorder and the hard-heartednesse of private persons who through the want of mercy and compassion thrust their neighbours into such sinful courses 6. Hereby those excellent Lawes which are made to prevent such disorders are transgressed and so the Christian Magistrate is justly offended Quest. VVhat are we to judge of such almes as are given by men at their death Answ. They are to be esteemed and censured according to the quality and condition of the persons by whom they are performed For 1. Either they are done by such as according to their abilities have exercised such charity in their whose lives after their Conversion out of love and obedience to God and mercy towards men Or Secondly out of self-love vain-glory or servile fear by such as have utterly neglected them in their life-time and now think to make satisfaction for their former neglect For the former we are to judge that they proceed from their love to God and their neighbours being not content with what they have done in their life-time but also take care that they be continued even after their death Neither are we to take exceptions though the quantity now given doth exceed all that they have done in their lives seeing herein they deal no otherwise with the poor then with their own children and friends upon whom they bestow more by VVill then ever before they gave them and its just that men should keep the largest part of their goods while they live for their own maintenance giving to the poor what they can conveniently spare and they are very charitable if they design a great part of their estate to religious uses when as themselves shall have no further use of it But for those who wholly neglect works of mercy in their lives and think it sufficient to give something at death they are not absolutely to be condemned lest hereby they take occasion to neglect both Besides these may be after-fruits of their late repentance They are also good to the receivers and for the givers they are better then such as neither do good in life nor death neither can they be taxed for doing them now but because they did them no sooner Which fault that we may avoid Consider 1. That its better and more commendable to give liberally in our life-time making our own hands our Executors and our own
duty arising from that plain Maxime Do as you would be done to Secondly it tends to the refreshing of our brethrens bowels and supplying their wants and may keep them from perishing and it pleased God so to order the world that some shall be poor and others shall have abundance that he may try the disposition of the later by the former Joh. 12.8 Thirdly it will abound by many thansgivings unto God c. 2 Cor. 9.12 13. Its makes heaven resound with thanks and praises yea if the poors tongues should be silent yet their very loyns do blesse God for thee in their kinde therefore it s our duty to do that which makes so much for Gods honour Fourthly It s undoubtedly a duty which must either justifie the truth of our religion or condemne us as hollow hearted Now bounty to the poor is a note of soundnesse in religion and on the contrary he that gives not to the poor according to his means though he pray never so often hear never so many Sermons fast never so frequently receive the Sacrament never so constantly read the Scriptures never so daily be he never so earnest a condemner of other mens faults and of publick abuses and let his shew of Religion be never so abundant yet he is but an hypocrite and dissembler and the Lord takes no delight in his services Isa. 58.7 Jam. 1. ult Luk. 18.18 24. Mat. 25.41 Jam. 2.13 Prov. 21.13 1 Joh. 3.17 18 19. Jam. 2.14 Fifthly covetousnesse is as thorns that choaks the Word and keeps a man from following the directions of God therein and so he loves his money more then God more then his poor brother more then the rewards of God and more then heaven it self and so he is an arrand hypocrite Quest. But what shall we be better for our bounty to the poore Answ. It s the best way to prevent poverty Luk. 12.33 2 Cor. 9.6 Prov. 11.24 25. and that for these reasons 1. Because God is the great Lord and master of his family in heaven and earth and riches come not by chance or mens industry or the love of their friends c. but by the appointment of God who makes rich and makes poor wherefore all men are but his servants and stewards to whom he commits more or lesse as best pleaseth him hence it follows that it must needs conduce much to the continuation and encrease of a mans wealth that he be found a good Steward of the things committed to him by his Master Now to communicate of our substance to the poor with a large heart and hand is to do the office of a good Steward 1 Pet. 4.9 10. and such shall not be put out of their office but as he hath been faithful in a little he shall be made Ruler over much Secondly Solomon tells us Prov. 10.21 The blessing of the Lord makes rich c. and gives a comfortable encrease of our estates without which men are but like horses that carry a great burden of gold and silver through the world and are not Masters but Slaves to their riches Now such comfortable wealth doth not spring from mans wit or paines but from the blessing of God without which the Watchman watcheth in vain the Builder buildeth in vain the Husbandman plowes in vaine the Merchant trafficks in vaine c. either no encrease will come or none but a vexing and cumbersome encrease but the Lord hath expresly promised his blessing to those that open their hands to their poor brethren Deut. 15.10 and certainly God will never be found a Promise-breaker Thirdly it s a lending to the Almighty and therefore will surely procure abundance for God will never prove a Bankrupt he will never borrow without a resolution to pay nor without actual repayment and that in the fittest time and manner Prov. 19.17 there is the Bill of Gods hand wherein he both acknowledgeth the debt and promises payment q. d. Be it known unto all men by this present Promise that I the Lord God of Heaven and Earth do owe and acknowledge my selfe to be indebted to every merciful liberal man all those summes of money which he hath or shall bestow in relieving the distressed to be paid back unto him whensoever he shall demand it for where no day is set the borrower is bound to payment upon demand and to this payment well and truly to be made I binde my self firmly by this present Promise sent sealed and delivered by Solomon my known Secretary so that unlesse we will proclaim the Lord an insufficient or dishonest debtor we see that giving to the poor is the best way to save and encrease our wealth his word being far surer then Checquer 4. It will cause many prayers to God for us that must needs cause him to give us all good things in abundance and so deliver us from Penury Prayers made to God by his servants upon due ground cannot be in vain 2 Cor. 9 14. or if any should be so unthankful as not to pray for such yet surely the houshold of faith will to whom we ought most to abound in bounty Quest. But what means may we use to enable us to works of mercy Answ. That a man may give he must have money and an heart and a will and a gift too for he that hath nothing cannot give though he would he that wants a heart cannot give because he will not both therefore are requisite and for the getting of both we must use these means First we must seriously consider of these many Precepts Promises and Threats which are in the Book of God concerning this duty pressing them upon our selves and saying Doth not the same God which saith Hear the Word say also Give to the poor and if conscience binde me to the one doth it not binde me to the other also If I should keep all the other Commandments and break one shall I not be found a transgressor of all will it any thing avail me that I seem to be religious if I be not merciful Secondly to this adde Prayer beseeching God to give you this so worthy a Grace by which you shall be made so like himself that you may know your selves to be his children John 13.34 and 1 John 3.14 and hereby we know that we love the brethren if our hands and hearts are open to them for love is bountiful Thirdly thou must begin to give that thou mayest get an habit of giving and presse thy self to be much in doing good works till thou hast made it easie and delightful to thee yea thou shalt hereby finde as great a promptnesse to it as thou foundest a backwardnesse before and that you may get something to give you must observe these rules 1. You must be diligent in your callings for the diligent hand maketh rich and so provide matter for bounty Eph. 4.28 and this is one end that we must propound to our selves in the works of our calling not onely that we
s all one whether we be defiled with our own or others filthinesse Fourthly God hath ordained humane society to better us and help us out of sin not to pollute and strengthen one another in sin Fifthly the harder this duty is by reason of the deluge of sin and the scorns that are cast upon it if we walk alone and crosse the times by so much the more acceptable it is to God as we see in Noah Lot c. Sixthly the want of conscience in this duty sets and continues all things out of frame in all estates as when the Magistrate punishes not Ministers reprove not Masters and Parents restraine not and so make themselves guilty of most sins of their inferiours Dr. Tho. Tailor Quest. How else may we communicate in other mens sins Answ. According to Mr. Baines on Ephes. it may be done eight wayes 1. By provoking to sin as such as stirre up lust anger pride c. in others These are worse sinners then they which commit it as the devil tempting our first parents was deeper in the sin and judgement then they Ring-leaders in sin shall be ring-leaders in judgement 2. By commanding sin For he that commands it is the chief offender Thus David murdered Uriah 3. By counselling As Jonadab to Ammon 2 Sam. 13.5 4. By consenting as Ahab in the murther of Naboth 1 King 21.19 So Hosea 5.11 5. By carelesseness to prevent sinne We must not say as Cain Who made me my brothers Keeper but we must watch over exhort reprove c. For when Achan sinned all Israel is said to sinne Jos. 7.1 and the whole body of them was punished 6. By not suppressing sin Thus Eli sinned 1 Sam. 3.13 7. By applauding sinne so Rom. 1.32 This strengthens the armes of the wicked 8. By not testifying against it Lev. 5.1 Quest. Are not all men guilty some way or other of the sinnes of the times Answ. Yea truly we all receive some taint and soile from the times we live in either our zeal is weakened or we do not grieve so much for the sins of the times as we should This made the Corinthians guilty of the sin of the incestuous person 1 Cor. 5.2 Quest. Whether is it lawfull for a man to rejoyce at another mans sinne Answ We may never rejoyce at sinne as it is sin but as God turnes it to an occasion of good so we may rejoyce as when a proud man by falling into some shameful sinne is thereby brought to repentance and humbled or when by the occasion of some soule impiety a good Law is made against it which otherwise would not have been made Phil. 1.15 16 17 18. Ames Cas. Consci CHAP. XXXVIII Questions and Cases of Conscience about the choice and use of Company Quest. WHat rule are we to observe in the choice of our company Answ. Never cast thy self into wicked company nor press amongst the profane especially upon choice voluntarily and delightfully And abide no longer with them at any time upon any occasion then thou hast a sound warrant and calling thereto Fo its uncomly and incompatible with a good conscience It s not for the honour or comfort of Gods children to keep company or familiarly to converse with graceless men Object But may we not make use of such company Answ. That we may the better understand it we must distinguish of our companying with them For 1. There is a common cold and more general society in trading buying selling saluting eating and drinking together and in other passages of humanity and entercouse of civill society to which charity nature necessity or the exigents of our callings general or particular do warrantably lead us This may nay must be 1 Cor. 5.10 2. Speciall dear intimate society in consultations and counsels about matters of special secrecie greatest weight and highest consequence In spiritual refreshments Religious conferences prayer marriage c. In a free communication of their souls their spirituall estate c. Now Gods children are bound by the Law of God and prudence from conversing with delight and from the exchange and exercise of those speciall passages of dearest acquaintance with profane men and enemies of God Quest. What reasons may be rendred for this Answ. First by such society he incurs a double hazard 1. Of being infected with sin Can a man touch pitch and not be defiled or go upon coals and not be burnt Pro. 6.27 28. Indeed there is a strange attractive and impious power in ill company to poison and pervert even the best dispositions For 1. By familiar correspondence with such there steals upon a man a secret and insensible dislike of his former sober courses as having thereby too much abridged himself of his liberty 2. There slily insinuates into his heart a pleasing approbation of and assent to the sensuall courses of his lewd companions 3. There follows a resolved and habitual change of his affections and conversation into the manners of those which he so familiarly converses with 4. He grows out of conceit with good men and good exercises because he daily hears them railed on jested at and slandered and so by degrees is himself transformed into a scoffing Ishmael and a breathing Devil Quest. But I hope we may keep company with such as are civil Answ. Christians which have any fear of God in their hearts will shun the society of such grosly profane persons knowing that their souls are a thousand times more capable of the contagion of sin then their bodies of an infectious disease and therefore their danger is greater by conversing with meerly civill men whose society they unadvisedly entertain for kindred old acquaintance advantage or such carnall respects and thereby cool in their zeale loose their comfort feelings of Gods favour joyful springings of heart boldness in the ways of God cheerfulness in the exercises of Religion and that comfortable fruition of other Christian prerogatives which many other of their brethren doe and themselves by the benefit of Religious companions and delightfull conversing with the Saints might plentifully enjoy 2. A Christian is every hour which he is in their company without a warrantable calling and just dispensation out of the Word of God in great danger of being involved within the flames of the just confusions and inwrapt within the compass of those outward curses and plagues which Gods indignation inflicts upon wicked men All profane men being unreconciled to God are every moment liable to all those miseries and fearfull judgements which either man or Devill any of Gods creatures or his own immediate hand can bring upon them they are only respired by Gods mercy and deferred to those opportunities and seasons which seem fittest to his holy wisdom Now when at any time they light upon them if any of Gods Children be unwarrantably in their company and with delight its righteous with God that he receive his portion amongst them at that time 2 Chron. 20.37 Be ye not therefore companions
manifold is the witnesâ— of Conscience Answ. Twofold Either to accuse or to excuse Rom. 2.15 To accuse for evill to excuse by freeing from evill unjustly laid to ones charge the Jews Conscience accused Joh. 8.9 St. Pauls's excused Act. 23.1 Hence follows trouble or peace to a mans soul as Matth. 27.4 Rom. 5.1 Quest. What is a good Conscience Answ. That Conscience is said to be good when it obeyeth such light and direction as it doth think and take to be true and sound light and direction Act. 23.1 Quest. How many things concurre to make up a good Conscience Answ. First the matter whereupon it worketh which is a conformity in the whole man to the whole will of God Gods will made known to man is mans rule whereunto all his thoughts words and actions ought to be conformed Secondly The proper act of it where this matter is to be found the Conscience will beare witness and give a true testimonie thereunto Thirdly The Consequence following thereupon which is peace and quietness to the soul. Such a good Conscience was perfect in mans innocency but by his fall it was clean lost and became an evill conscience For Gen. 6.5 Quest. How doth an evill Conscience faile in the proper works thereof Answ. Sometimes in defect Sometimes in an excess 1. In the defect when it suffers a man to run into all evill and doth neither check nor trouble him for the same Called a seared conscience 1 Tim. 4.2 2. In the excess when it doth so out of measure trouble him as it takes away all hope of pardon and hinders sound and true repentance yea and makes his life a burden to himself So Judas's Matth. 27.3 4 5. Hence Isai. 57.20 21. Quest. What must concurre to the renovation of Conscience and making it good Answ. First Faith in Lord Jesus Christ whereby the Conscience is purged and purified from the naturall defilement which it had Heb. 9.14 Hence we are exhorted Heb. 10.22 to draw near with a pure heart c. Secondly A sanctified work of the Spirit whereby the heart is alienated from sin and made watchfull against it and withall it is put on to conform it self to the holy will of God whch conformity being true and entire without hypocrisie moveth the Conscience to bear witness thereunto Rom. 9.1 2 Cor. 1.12 This is stiled a pure Conscience 1 Tim. 3.9 2 Tim. 1.3 and a Conscience void of offence Act. 24.16 Quest. What then since mans fall is counted a good Conscience Answ. First That which giveth a true testimony of a mans Faith in Christ for the pardon of his sins and reconciliation with God Heb. 10.22 Secondly Which bears witness to his conformity in the whole man to the holy will of God in all manner of duties to God and man Act. 24.16 particularly and specially in those duties which belong to his particular calling whereof he is to give an especiall account Matt. 25.21 Thirdly That which worketh peace and quiet in the soul Rom. 5.1 2 Cor. 1.12 Dr. Gouge on Heb. Quest. What other definitions may be given of Conscience Answ. Conscience is the judgment of a man concerning himself and his own wayes in reference and subordination to the judgement of God Dr. Ames Or It s the souls recoiling on its self Ward Dike Or It s the souls acting and reflecting on it self and on all a mans own actions Quest. How many sorts of good consciences are there Answ. A good troubled conscience Bona turbata Secondly A good quiet Conscience Bona pacata Quest. VVhat goodnesse must concurre to a right good Conscience Answ. First a goodness of sincerity Secondly a goodness of security It must be honeste bona pacate bona Quest. What then is a truly good Conscience Answ. A good Conscience is that which is rightly purified and rightly pacified by the Word Blood and Spirit of Christ regularly performing all the Offices unto which it is designed Quest. What must it be purified from Answ. First Ignorance A Conscience void of knowledge is void of goodness the blindy Conscience is alwayes an ill Conscience Tit. 1.15 Secondly From error the Erroneous Conscience is ever a desperate and dangerous Conscience Look what Swine are to a Garden a wilde Boare to a Vine-yard young Foxes to grapes c. Such is an erroneous Conscience to Churches Doctrines Truths Graces and duties It overturns all It engaged Herod under an Opinion of piety to destroy John to save his wicked Oath Mat. 14.9 Others make void Gods commands to make good their own vows Jer. 44.16 It made Paul to persecute the Church Act. 26.9 others to compass Sea and Land to make Proselites Matth. 23.15 Thirdly From naturall deadness or hardness Heb. 9.14 A dead Conscience is not for a living God Quest. How must conscience be purified Answ. First The word of Christ is the great heart-searcher and Conscience-purifier Heb. 4.12 Joh. 15.3 17.17 This removes ignorance Psal. 119.105 130. It rectifies Error being a voice behind us Isa. â—0 21 ends all controversies Isa. 8.26 Resolves all doubts Luke 10.26 Removes deadness and hardness Jer. 23.29 It s an Hammer to soften It s immortall seed c. 1 Pet. 1.23 Hence Psal. 119.25 50 93. Secondly The bloud of Christ further purifies it Heb. 9.14 and 10.22 1 Joh. 1.7 Thirdly The Spirit of Christ together with the Word and blood of Christ purifies it Joh. 6.63 Heb. 9.14 the Spirit heals those diseases before mentioned 1. Ignorance being the Spirit of illumination Ephes. 1.17 2. Errour being the Spirit of truth Joh. 14.17 3. Deadness being the Spirit of life Rom. 8.2 Its Refiners fire c. Mal. 3.2 Hence Isa. 4.4 Quest. What must Conscience be pacified from Answ. First It must be at peace from the dominion of sin there is a peace when sin and Satan are strongly armed and keep the house Luke 11. â—1 But this is the peace of a sleepy not of an awakened Conscience woe to them Luke 6.25 Amos. 6.1 3. Conscientia pacate optima may be vitiose pessima In tali pace amaritudo mea amarissima Ber. there is no peace to the wicked Isa. 57. ult 2 Pet. 2.3 Secondly From the rage of Satan this is the happy peace promised to Believers Matth. 16.18 the summe of that promise Rom. 16.20 the God of Peace shall bruise Satan under your feet shortly Thirdly From the displeasure of God when we can say Rom. 5.1 being justified by Faith we have peace with God This is the best part of our peace such as the world cannot give John 14.27 So Phil. 4.7 This guards the soule from all fears and assaults of the Law Sin Guilt Death Hell and Satan Quest. What must Conscience be pacified by Answ. First By the Word of Christ its pacified and restored to peace hence the Gospel is called the Word of Peace c. Acts 10.36 Rom. 10.15 2 Cor. 5.18 Isa. 57.19 and 52.7 Secondly By the blood of Christ. This is the procuring cause of
all our peace Col. 1.20 Rom. 3.23 c. This blood gives the soule all boldnesse to enter into the holiest c. Heb. 10.19 and gives us assurance before God Thirdly By the Spirit of Christ which is the procreating cause of peace in us Hence as Christ is called an Advocate 1 Joh. 2.1 So is the Holy Ghost Joh. 14.16 Only here is the difference Christ is our Advocate to God prevailing with him to grant us peace the Holy â—host is Gods Advocate to us to prevaile with us to entertain peace He applies the Word and promises which proclaim our peace He applies the blood of Christ which procures our peace He hath the last hand in consummating our peace whence it s called Joy in holy Ghost Rom. 14.17 So Gal. 5.22 Quest. VVhat are the Offices of Conscience Answ. First Propheticall or Ministeriall i. e. To doe the Office of a Minister Watchman or Seer to give warning from God from whom it hath its commission to warn and inform direct reprove admonish and charge It s the mouth of the Lord the Candle of the Lord Prov. 20.27 Secondly Regall or Magistraticall It hath a commanding and Legislative power Rom. 2.14 they were a Law to themselves therefore what Conscience commands or forbids is more to a godly man then what Kings command or forbid Hence Dan. 3.16 But though it hath a Kingly power yet it hath not an Arbitrary power It self is subject to God Thirdly Testimonial or to bear witness Rom. 2.14 15. 2 Cor. 1.12 This is a testimony which Gods Spirit doth attest to and consent with Rom. 9.1 and 8.16 This is above a thousand witnesses for or against thee 1 Joh. 3.19 20 21. Conscientia mille testes Turpe quid acturus te sine teste time Fourthly Juridicall and Judg-like It passeth sentence on thee and reads thy doom Hence we are said to be convicted of our own Consciences Joh. 8.9 Self-condemned Tit. 3.11 Rom. 14.22 1 Joh. 3.20 21. Consciences sentence is the forerunner of the last judgement Job 31.35 36. Isa. 50.8 1 Sam. 2.25 Fifthly Registeriall For it s the great Register and Recorder of the World It s to every man his private Notary keeping Records of all his Acts and deeds It hath the pen of a ready Writer and taketh from thy mouth all thou speakest yea from thy heart all thou contrivest and though its writing may for the present like the writing with the juice of a Lemon be illegible yet when thou comest into the fire of distress it will then appear or at farthest the fire in the great day of judgment will discover it It s the poor mans Historiographer who hath no Chronicler to rite his story Jer. 17.1 So that Conscience is then good when it doth officiate well and doth the part of a Minister of a Magistrate of a Witness and of a Judge Quest. How many sorts of good Consciences are there Answ. First The good Conscience of Faith without which its impossible to please God Heb. 11.6 Therefore St. Paul joines Faith and a good Conscience together 1 Tim. 1.5 19. and 3.9 There is no good faith where there is not a good conscience nor yet a good conscience where true faith is wanting therefore look to thy Faith if thou wouldst finde a good Conscience Heb. 10.22 1 Tim. 3.9 Secondly A pure Conscience the clean pure and undefiled Conscience is the inherent and internall righteousness of the Saints and the Ornament of a Christian 1 Tim. 1.5 and 3.9 2 Tim. 1.3 As faith makes the Conscience good before God so purity makes it good before men Such are blessed Mat. 5.8 1 Joh. 3.3 Great are the comforts benefits and priviledges of a pure Conscience and high are the promises made to it Psal. 18.26 and 24.3 4 5. In pure water thy face may be seen not so in muddy So in a pure Conscience Gods face may be seen and no where else in the Earth Thirdly A sincere Conscience Sincerity is the glory of purity and of conscience and of every person grace or action Sincerity is the soundness health and right constitution of Conscience Hence Noah and Job are called perfect because sincere Gen. 6.9 Job 1.1 of this Conscience Paul speaks 2 Cor. 1.12 The Greek word for sincerity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used 1 Cor. 5.8 2 Cor. 1.12 signifies such things as are tryed by the light Or as a Chap-man opens his wares to see if there be any deceit in them Quest. But how may this sincerity of Conscience be known Answ. .1 It makes a man abhor all guile and fraud and to renounce the hidden things of dishonesty like Jacob a plain downright man or Nathaniel an Israelite in whom was no guile Such was Paul 2 Cor. 2.17 and 4.2 and Michaiah 1 Kin. 22.14 and Caleb Joh. 14.7 8. 2. Sincerity brings all to the light Joh. 3.20 He that doth the truth cometh to the light that his deeds may be made manifest that they are wrought in God and therefore as of sincerity and as of God and as in the sight of God are put together 2 Cor. 2.17 Such an one owns nothing but what will endure the Sun Hence Psal. 26.2 Joh. 21.16 17. Job 6.24 2 Cor. 4.2 1 Thes. 2.10 3. The sincere man is still one and the same whether alone or in company yea he is rather better then he shews as the Kings daughter all glorious within Psal. 45.13 He is just and faithfull being a Law to himself 4. The sincere man may have his failings and is subject to tentations yet he never allows himself in any known evill therefore he is called perfect in respect of his intention and aime 2 King 20.3 He resists every known will and rejects every known Error He purifies himself as God is pure 1 Joh. 33. So Rom. 7.16 17. 5. A sincere man holds on his course and he that hath clean hands shall be stronger and stronger Job 17.9 as the vessell of gold wears brighter and brighter by use therefore sincerity is the best seen in times and places when and where Satan is let loose Rev. 2.13 where there are few encouragements to persist in a godly way So Nichodemus in sticking to a condemned Christ Joh. 7.51 Joseph of Arimathea to a crucified forsaken and naked Christ Joh. 19.38 6. Universality is a certain note of sincerity when we walk in all the commandements of God as Luke 1.6 Heb. 13.18 Dan. 6.22 To be partiall is to corrupt the Law Mal. 2.9 To make Conscience of one duty and not of another is to make no Conscience of the one or of the other So Mat. 23.5 23. Rom. 2.22 7. A sincere man carries himself ever as before God 2 Cor. 2.17 Psal. 16.8 and 44.21 He carries an awfull apprehension of God with him whithersoever he goes Hence Col. 3.23 8. A sincere man consults with his duty more then with his commodity and resolves against sin more then against any danger He undervalues all losses to the losse
provocations tending to it So Joseph Gen. 39.9 3. He shuns small as well as great sinnes He will not be found no not in an officious lie as Gehazi's was 2 Kings 5.25 Flies lesser oaths Eccles. 9.2 idle words Matth. 12.36 wanton lookes vaine thoughts c. 4. He flies secret sinnes as well as open and is most known by his closet and solitary carriage He saith with David Psalme 44.21 Shall not God search this out 5. He shuns as well sinful omissions as sinful commissions as knowing that in the day of judgement these will be charged upon him Mat. 25.42 Omissions are sins that bring a curse Mat. 2.10 the slothful servant is called an evil servant Mat. 35.26 30. negative holiness will not commend us to God though it may to man 6. He flies and avoids the common sins and prevailing errors of the times So did Nehemiah reform the profanation of the Sabbath and usury Neh. 10.31 and 13.15 to 23. and 5.9 c. 7. He flies as well all sinful occasions as actions He keeps out of the way and and company of wicked men Psal. 1.1 Eccl. 7.26 For Prov. 6.27 28. Judas took no hurt amongst the Disciples but going to the High Priests he was for ever lost Peter took no hurt in the garden but in the High Priests Hall was insnared Dinâ—h walking out to see the daughters of the Hivites and Sampson to see the daughters of the Philistines neither of them returned so well as they went out Many now adays by leaving Ministers Ordinances Assemblies c. have made themselves a prey to seducers and have been corrupted Hence 1 Joh. 2.19 8. He flies not only what is simply evil but whatsoever hath an appearance of evil as he is commanded 1 Thes. 5.22 Rom. 12.2 Phil. 4.8 Eph. 5.3 4 11. 9. As he flies whatsoever hath an appearance of evil so he dares not always trust whatsoever hath an appearance of good He therefore tries all things and holds fast onely what is good 1 Thes. 5.21 knowing what Christ saith Luk. 16.15 That which is highly esteemed amongst men is abomination in the sight of God He suspects that action person and state of life of which all men speak well He still knows that Satan deceives more easily and destroyes more dangerously when he assumes the shape of an Angel of light Hence we are commanded to mistrust many things 2 Thes. 2.2 Revel 2.2 Gal. 1.6 2 Peter 2.1 Matth. 24.24 1 John 4.1 10. He takes heed even of what he knows to be lawful He dares not do all that he may do knowing that he that will do all he may often doth more then he ought 1 Cor. 6.12 and 10.23 In use of things lawful he observes three rules 1. It may be lawful but is it expedient when how much how far and how often is it expedient 2. It is lawful but will it edifie or offend 3. It s lawful but I must not suffer my self to be brought under the power of any thing though lawful He knows its a true saying Licitis perimus omnes all the world is undone by lawful things abused and mis-timed It was the undoing of the old world and Sodom Mat. 29.38 Luke 17.27 28. 11. He dares not do alwayes what is in his power Joseph did not what he might have done to his unkinde brethren Gen. 42.18 12. Nor dare he do what others have familiarly done before him in his place So Nehemiah ch 5.14 c. 13. He doth not only avoid sinful actions but takes sad notice of and bewails his sinful affections and the depraved disposition of his nature He mourns under the sin that dwells in him Rom. 7.20 23 24. He would neither have his sin reign nor remain in him He hates his sin in every degree with a perfect and impartial hatred 14. He ever rather consults with honesty justice and duty then with honor commodity and safety If he once engageth he changeth not though it be to his prejudice Psal. 15.4 15. He alone in the cause of Christ and Religion dares stand it out against the whole world Unus Athanasius contra totum mundum and so did Luther regarding neither the favour nor the frowns of his adversaries He considers not so much the danger that lies before him as the duty and necessity that lies upon him to appear in such a time and cause So Elijah 1 King 19.10 Ninthly a passive and hardy conscience which admits of no feare timerousness or tendernesse at all in it as to suffering This hardiness proceeds from the fore-named tenderness and is inseparable from it It s not bred so daintily nor kept so tenderly but that it can digest the worlds hardest usage It s patient to all suffering impatient only of sinning It puts within a man a heart of Adamant and upon a man a face of brasse or flint It trembles not at the sight of any torment Dan. 3.16 We are not careful to answer thee O King in this matter This is commended by Peter 1 Pet. 2.19 20. and truly without this all other things are nothing not the conscience of faith purity sincerity c. This commended the Christians of old times they were content to be bound that truth might be at liberty and to die that religion might not die Quest. But can all that suffer say that they suffer for Conscience and for God Answ. No there are four kinds of sufferings which a good conscience can have no comfort in 1. When we put our selves upon voluntary and arbitrary sufferings and then place religion and conscience in it as the Baalites of old who cut and lanced themselves 1 King 18.28 and the Circumcelions of later time But who required these things at their hands they cannot say with Saint Paul They bear the marks of the Lord Jesus in their bodies Gal. 6.17 but rather the marks of their own folly and rashnesse 2. When we pull upon our selves unnecessary and unwarrantable sufferings by a preposterous and precipitate medling in businesses out of our way and calling This is to suffer as busie bodies in other mens matters Not as a Christian 1 Pet. 4.15 16. 3. When we pull upon our selves deserved sufferings from the hand of Justice for our evil doings These may say with the Thief Luke 23.41 we suffer justly c. These like Zimri are burnt with fire which their own hands have kindled 4. When we bring our selves into worse sufferings then any of the former viz. sufferings in conscience and from conscience by shunning any other sufferings for God and conscience as Judas Spira c. These are run from the fear and are fallen into the pit Isa. 24.18 The first of these sufferings are foolish the second sinful the third shameful and the last dreadful Quest. What rules then are to be observed in the sufferings of a good conscience Answ. First see that thy sufferings be ever and only for well-doing As thou must not shun sufferings by choosing evil so thou must not
seek and procure them by evil 1 Pet. 2.15 A good conscience must not go out of Gods way to meet with sufferings nor out of sufferings way to meet with sinne It s not Poena but Causa the cause not the punishment which makes a Martyr 2. If thou sufferest for ill-doing yet be sure that it be wrongfully 1 Pet. 2.19 and if thou beest charged with any evil that it be falsly Mat. 5.11 that thy conscience may say we are as deceivers yet true as unknown yet well konwn to God 2 Cor. 6.9 10. Thirdly if thou desirest chiefly and especially to suffer in the cause and for the name of Christ this with him is to suffer as a Christian. In the matters of the Kingdom Daniel was careful to carry himself unreprovably but in the matters of God he cared not what he suffered Dan. 6.14 5. Life as it is too little worth to be laid out for Christ so it s too precious to be laid out in any other cause It s an honour if we can call our sufferings the sufferings of Christ Col. 2.24 and our scarrs the marks of the Lord Jesus Gal. 6.17 and can subscribe our selves the prisoners of Christ Eph. 3.1 Fourthly if thou lovest to see the ground thou goest upon that thy cause be clear the grounds manifest that thou beest not thrust forward by a turbulent spirit or a mis-informed conscience but for conscience towards God or according to God that thou mayest say with the Apostle I suffer according to the will of God 1 Pet. 4.19 Fifthly if thou beest careful not only that the matter be good but that the manner be good lest otherwise we disgrace our sufferings 1 Pet. 2.19 c. If thou suffer wrongfullly yet thou must suffer patiently This is to suffer as Christ suffered 1 Pet. 2.21 22 23. Sixthly if thou committest thy self in thy sufferings to God in well-doing 1 Pet. 4.19 suffering times must not be sinning times He is no good Martyr that is not a good Saint A good cause a good conscience a good life a good death a good matter to suffer for a good manner to suffer in make an honourable Martyr Tenthly a conscience of charity This the Apostle speaks of as the end and perfection of the Law and Gospel too 1 Tim. 1.5 where there is the truth of charity there is the truth of conscience also the more of charity the more of conscience Now this charity is twofold 1. External or civil which respects 1. The poor to whom is to be shewed the charity of beneficence 2. To the neighbour and friend a love of benevolence And 3. To the enemy a love of forgivenesse 1. To the poor a love of beneficence and well-doing this kind of charity is the worlds grand benefactor the poors great Almoner the widows Treasurer the Orphans Guardian and the oppressed mans Patron This lends eyes to the blinde feet to the lame deals out bread to the hungry cloaths the naked and brings upon the Donor the blessing of him that was ready to perish This Zacheus shewed Luke 19.8 and Job Chap. 30.12 c. and Obadiah 1 King 18.13 and Nehemiah Chap. 5.15 Hence Psal. 112.5 Prov. 31.20 26. So Cornelius Acts 10.2 4. Isa. 32.8 2. To our neighbours must be shewed the charity of benevolence we must love them as our selves Matth. 22.39 Rom. 13.8 For Prov. 18.24 He that hath a friend must shew himself friendly It s a pleasant thing to see friends and neighbours living in this mutuall love and benevolence Psal. 133.1 c. 3. To our enemies a love of forgiveness This is the hardest and therefore the highest pitch of love a lesson only to be learned in the School of Christ. The Pharisees taught otherwise which Christ laboured to reform Matth. 5.46 Luke 6.32.33 This makes us like our Father in Heaven who is kind to the thankfull and unkind Luke 6.35 and like his Son on Earth who prayed for his enemies This we are exhorted to Col. 3.12 13. 2. Spirituall or Ecclesiasticall which is to be shewed in the love we bear to the Church and truth of Christ and to the souls of our brethren This Charity is to be preferred before all the former the former may be amongst Heathens and civilized Christians but this is the peculiar badg of the people of God A love of Symphonie in judgment and opinion of Sympathy in heart and affection and of Symmetrie or Harmony in an offensive conversation This is often and earnestly pressed Phil. 2.1 c. 1 Pet. 3.8 It s the end of the Law the adorning of the Gospel the lively Image of God and of Christ the first fruit of the Spirit the daughter of Faith the Mother of hope the sister of peace the kinswoman of truth the life and joy of Angels the bane of Divels It s the death of Dissentions the grave of Schismes wherein all Church rupture and offences are buried 1 Joh. 4.8 16. Joh. 13.34 Gal. 5.22.6 Yea it s the very bond of perfection Col. 3.14 and that which covers all sins 1 Pet. 4.8 Quest. What is the excellency and benefit of a good Conscience Answ. First The excellency of it appears in the honourable titles given to it above all other graces and the reall preheminence it hath if compared with all other things as 1. It hath this proper denomination given it ordinarily of a good Conscience Act. 23.19 1 Tim. 1.15 1 Pet. 3.16 21. whereas other graces though excellent in their place and kind are seldom so called Where do we read of good Faith good Love Holiness c. whereas Conscience is good of it self and makes the good Faith the good Love the good repentance c. which all cease to be good when severed from the good conscience Again compare it with all other good things and it hath the better of them what good is there in a chest full of goods when the Conscience is empty of goodness Quid prodest plena bonis Area si inanis sit Conscientia said St. Austin What if he hath good wares in his shop a good stock in his ground good cloaths to his back c. if he hath not a good Conscience in his heart This man is like Naaman a rich and honorable man but a Leper What are all great parts and abilities without a good Conscience but as sweet flowers upon a stinking carcass It s above all Faith alone therefore they oft go together in Scripture 1 Tim. 1.5 19. and 3.9 If this be put away Faith is shipwract Nothing profits alone without this not Baptisme 1 Pet. 3.21 not Charity 1 Tim. 1.5 not coming to the Lords Supper Heb. 10.22 not any serving of God 2 Tim. 1.3 not obedience to Magistrates Rom. 13.5 not all our sufferings 1 Pet. 2.19 20. Let all duties be performed and Conscience nor regarded and the man is but an Hypocrite Let all gifts remain and profession stay and the man is but an Apostate Hence Bernard Vtilius est
and blessed life and that 1. In prosperity it will be as an hedge about all thou hast as the Candle of the Lord in thy Tabernacle 2. In adversity it will be as the good houswifes candle that goes not out by night Or like Israels Pillar of fire it will not leave thee in a wilderness As Ruth to Naomi or Ittai to David 2 Sam. 15.21 It will in all make thee more then a conqueror Rom. 8.37 it s a mans dearest and closest friend that will visit him in prison c. 3. In death it gives rejoycing when under the stroke and sentence of death It s like Saul and Jonathan lovely in life and in death not divided 2. In the world to come It will stand a man instead when he appears before the great Tribunall of God where courage dares not shew its face nor eloquence open its mouth nor Majesty hath any respect nor greatnesse any favour where mony bears no mastery as that Martyr said Rev. 6.15 16. Hence 1 Joh. 3.20 21. Yea it s the step to the highest glory and its the stare of highest Beatitude To be feasted with the fruits of a good Conscience is Angels food and some of the sweet meats of Heaven as a tormenting Conscience is one of the greatest miseries of Hell Fourthly Consider the miseries of an evill Conscience in life in death and after both 1. In this life In the middest of prosperity he can have no security Job 20. especially verse 16 17 22 23 24. and 15.21 there is no torment like that of an evill Conscience It marred Belshazzars feast c. 2. But much more in adversity then Conscience that had been long silent and quiet cries out and flies in the sinners face as in Josephs brethren This woe though dreadfull yet is the least because shortest and ends in a few dayes or years but 2. At death which is a great woe and double to the former All the sufferings in this life to the wicked whether in body or in spirit are nothing if compared with that which follows yet this also hath an end at the day of judgment But then follows another 3. At the day of judgment when all the Cataracts of wrath are set open all the vials emptied out then shall that sealed book of Conscience be unclasped and out of their own mouth and heart and book shall they be judged then shall a Hell in Conscience be cast into a Hell of dispaire and an Hell of guilt into a Hell of pain and this judgment is called Eternall judgement Heb. 6.2 and the destruction of the wicked an Everlasting destruction 2 Thes. 1.9 and this Eternity is a vast Ocean that hath neither bank nor botton A Center that hath no Circumference no measures of times nor number of ages can fathom or reckon the length of it In which Eternity thy evill Conscience shall accompany thee and fill thy heart with new tortures of grief and feare and wrath and bitterness and despair Quest. What then are the meanes whereby a good Conscience may be gotten and preserved Answ. First They are either principall or subservient First principall and they are 1. To get the blood of Christ sprinkled upon the Conscience by the hand of Faith Heb. 9.14 All duties gifts observances c. are nothing to this Other things may make the outside clean before men but the blood of Christ is that alone which makes the Conscience clean before God that there is now no more Conscience of sin as to the guilt and spot of it So Heb. 10.29 the blood of the Covenant is that whereby the believer is sanctified Christs wounds are our City of Refuge Christs blood is the well of Bethlehem which we should long for and break through an Host of difficulties to come unto Except we drink this blood we have no life in us c. Joh. 6.53 54. 2. To seek and get the Spirit of Christ which is the next principal ingredient in or efficient of a good Conscience Its Gods Spirit with our spirits that makes the good Conscience Rom. 9.1 The single Testimony of naturall Conscien◠〈◊〉 not much to be regarded but when Conscience is cleared by the Spirit and 〈◊〉 with the Spirit the Testimony of these two is great and weigâ—â—â—â— Gods Spirit thus witnessing to our Spirit is the clearest testimony of our Adoption and Salvation Rom. 8.16 Hence 1 Cor. 2.10 11 12. So then where the Spirit of God is there is a good Conscience Secondly The subservient means are thirteen wherein the first six direct us what to doe the other seven what to avoid 1. Thou must get Faith to make thee a good Conscience therefore Faith and a good Conscience are often joyned together Acts 15.9 Christ gives faith for this end to purifie the Conscience where faith is pure the Conscience is pure this makes the good and mends the bad Conscience Now this Faith that makes and keeps a good Conscience is three fold 1. Justifying Faith for there must be apprehending and applying the blood of Christ Act. 15.9 For 〈◊〉 qua creditur is Fides qua vivitur Faith whereby we believe is the faith whereby we live 2. Doctrinal Faith 1 Tim. 1.19 For corrupt opinions breed corrupt consciences and corruption in morals usually follows corruption in intellectuals Here begins commonly the first step backward to all Apostacy and the first step forward to all impiety 3. A particular warranting Faith to legitimate our actions which also may in some sense be called a justifying Faith not to justifie our persons from all guilt but our actions from sin Every action that is good in it self is hereby sanctified to the use of Conscience by the word of God So Rom. 14.5 23. 2. Repentance and the daily renewall thereof is a second means This ever goes along with true Faith Mar. 1.15 Hence this was the total summe of what Paul taught To repent and believe Act. 20.21 So Job 11.14 15. Conscience must shut all known sin out a doors or sin will soon thrust Conscience out a doors 3. If thou wouldest have a good Conscience observe what hints thou hast at any time from Christ and the Spirit Good Conscience must observe the eye voice beck finger and every motion of Christ. As its a fearfull judgment to fear where no fear is So it s a foule sin not to fear where fear should be Jer. 5.3 Thou hast smitten them and they have refused to receive correction c. Hence Prov. 29.1 they shall suddenly be destroyed Peter by observing these hints from Christ recovered after he had denied him 4. Listen attentively to the mutterings and whisperings of thy own Conscience Take notice what news Conscience brings thee home every day Commune often with thy own heart Psal. 4.4 So did David Psal. 77.6 These Soliloquies are our best disputes and the most usefull conferences Observe every day what were thy actions what were thy passions See what words fell from thee what
4.4 we are commanded to commune with our own hearts To search and try our ways To judge our selves that we be not judged 1 Cor. 11.31 This the very Heathen commended Nosce teipsum and tecum habita and complain of the neglect of it In se nemo tentat descendere and it s frequently commanded in Scripture as an introduction to conversion and as a constant duty of the converted to prevent Apostacy But who is there that keeps this Court daily in himself who examines himself to say what have I done who calls his thoughts words and actions to this Bar and gives judgement against them Now this judgement of conscience is seen about a twofold object 1. Our actions which are to be judged whether they are agreeable to the Word of God or no For whatsoever we undertake and are not perswaded of in conscience as lawful is a sin Rom. 14.23 2. Our persons and the frame and constitution of our souls and herein conscience is more unable to do its work then in the former For actions at lest many of them are condemned by the light of nature but when we come to search and judge our heart much heavenly skill and prudence is required If hypocrites did thus judge themselves they would not bless themselves in their good condition as they do God hath placed it in man as an Umpire to judge matters impartially between God and thy own soul But conscience being naturally polluted is not able to discharge this office Hence it is that this Court ceaseth conscience doth not keep any Assize at all Eightly it s defiled in that its afraid of light and is not willing to come to the word to be convinced but desires to be in darknesse that so a man may sinne the more quietly Jon. 3.19 20. Hence John 16.7 It s the work of Gods Spirit to convince the world of sin But the natural conscience cannot abide this and therefore it hates a searching Ministry as Ahab did Michaiah Ninthly it s defiled in that its subject to many disguises It appears under so many visors that its hard to know when its conscience or when it s something else that is far enough from conscience yet by reason of this guile men flatter themselves with the name of conscience when indeed it is corruption in him A devil in Samuels mantle Quest. How may a counterfeit conscience be discovered Answ. First when it is not conscience but a sinful lust that puts thee upon many things This is a sad delusion thus to have conscience and so God himself abused Thus Saul when he had sacrificed pretended conscience and that all was to serve God Absolon when he hatched rebellion pretended a vow and so he must out of conscience perform it Judas when he repined at the ointment pretended charity and conscience when it was lust and covetousnesse Secondly when its fancy and imagination which perswades thee and not conscience Thus fancy hath a great influence upon many In melancholly persons especially its hard to discern when it s their fancy and when its conscience that works in them trouble for their sins Thirdly custome education and prepossessed principles sometimes work upon man as if they were conscience Thus many are affected in religious things not out of conscience but custome they have been used to such things brought up in such a way of serving God and therefore they would have such wayes and customes still But that it s not conscience but custom will easily appear in that they will change according to outward advantages when Shechem would be circumcised it was not out of conscience but for Dina's sake When Jeroboam erected an Altar it was not for conscience but out of carnal policy Fourthly if it be conscience that puts us upon duties and those commanded yet hardly are they done for conscience sake The same duties may be done out of conscience to God by some and from corrupt sinful motives by others Thus Rom. 13.5 Paul presseth obedience not only for feare but for conscience If it were from fear only it were sinful Hence Peter speaks of a conscience of God 1 Pet. 2.19 A conscience towards God 1 Pet. 3.21 which is not to be understood subjectively as if God had a conscience but objectively for a conscience that respects the will and authority of God Many frequent Ordinances not out of conscience to God but in regard of the Laws of men or some such other respect Whereas Colos. 3.17 18. all should be done heartily as to God c. Fifthly natural conscience is greatly polluted by original sin in regard of the limited and partial conviction or illumination that it is apt to receive Conscience will receive some light and be convinced in some smaller things but the weightier things its apt to neglect So the Pharisees Luk. 11.42 Sixthly its polluted in that it s very severe in censuring other mens sins but blinde about its own In this its like the eye which can see all other things but it self Mat. 7.3 This Christ chargeth upon the Pharisees bidding them first to pull out the beam out of their own eye c. So Rom. 2.1 Judah was very severe against Thamar till he saw the staff and the bracelets Such have the eyes of the Lamiae that they take up when they go abroad and lay aside when they come home Seventhly it s defiled because of the ease and security it hath whereas if it were awaken it would give the sinner no rest day nor night The rich man bad his soul take its ease he found no gripes of conscience Eighthly it s grosly defiled both because it hath lost its subordination to God and his word the true rule of conscience and also its superiority over the will and affections Towards God it keepts not its subordination but naturally falls into two extreams either taking other rules then the Scripture as we see the Papists do or else rejecting the word wholly as a rule as the Antinomians do who say that a man is perfect when he can sin and his conscience never smite him fâ—r it And as for the affections and will conscience cannot now rule and command them Quest. How is conscience defiled when troubled and awakened Answ. First when though it trouble and accuse yet it doth it preposterously not seasonably and opportunely It should put forth its effectual operation before sin is committed to prevent it but it seldome doth it till the sin be committed when God is dishonoured and when guilt is contracted and then also it acteth not so much under God to bring about true peace by repentance and faith as the Devils instrument to bring to despair and so from one sin to fall into a greater as we see in Judas Secondly it discovers its pollutions by slavish and tormenting fears which do accompany it So that whereas the proper work of conscience is by Scripture-light to direct to Christ for healing now on the contrary these wounds do
fester and corrode more the conscience by feeling guilt runs into more guilt So Adam when he had sinned was afraid of God and ran to hide himself Now this reproaches the goodnesse and mercy of God that we should have such hard thoughts of him they oppose his grace and mercy which he intends to exalt in the pardon of sin Thirdly this troubled conscience discovers the pollution of it by the pronenesse and readiness in it to receive all the impressions and impulses of the Devil who endeavours to heighten the trouble So that whereas before he tempted the secure to presumption now he tempts the troubled conscience to despair representing God as so severe that he never pardons such transgressions c. Thus he wrought upon the troubled conscience of Cain and Judas Fourthly its polluted by that ignorance and incapacity in knowing what is our true Christian liberty purchased by Christ. Indeed the true doctrine of Christian liberty was one of the greatest mercies brought to the Church in the first reformation but the notion of Christian liberty may soon be abused to profaness And conscience smitten for sin is many times prone to stretch its obligations beyond the due line they judge such to be sins as are none they make duties where God hath not required This is a scrupulous conscience so called because as little stones in the shooe hinders our going so doth the scrupulous conscience much annoy our Christian walking and as when one Dog barks he sets all the Dogs in the Town a barking so one scruple begets another in infinitum which makes a man very unserviceable and his life very uncomfortable Again from the blindnesse of a troubled conscience cometh also the sad and great doubtings upon the heart whereby the soul is distracted and divided pulled this way and haled that way Rom. 14.14 c. Paul speaking at large about a doubting conscience shews that its a damnable thing to do any thing doubtingly whether it be a sin or not A doubting conscience is more then scrupulous for a man may go against a scrupulous conscience because the conscience is resolved for the main that a man may do such a thing lawfully only he hath some fears and jealousies moving him to the contrary But a doubting conscience is when arguments are not clear but a man stands as it were at the end of two wayes and knows not what to do Now if the conscience were well informed by Gods Word it would not be subject to such distracting doubts but through natural blindness it s often at a stand Lastly it becomes from a scrupulous doubting conscience a perplexed conscience so ensnared that what way so ever it takes he cannot but sinne As Paul thought himself bound to persecute the Christians if he did it it was plaine that he sinned if he did it not he thought he sinned Indeed rhe Casuists say non datur casus perplexus there cannot be any case wherein there is a necessity of sinning because a man is bound to remove the error upon his conscience yet the ignorance and blindnesse of man brings him often into that perplexed estate Fifthly there is a pronenesse in such a conscience to use all unlawful meanes and to apply false Remedies for the removal of this trouble Sixthly there is an open and direct opposition to what is the true evangelical way appointed by God for to give true peace and tranquility to such a conscience Quest. Is it not then a blessed thing to come well out of the pains of a troubled conscience Answ. Yea it is a most blessed and happy thing to come out of a troubled conscience in a good safe and soul-establishing way For when conscience is in trauel its apt to miscarry yea sometimes it s so far from having any joy or true fruit of holiness produced that a monster is borne instead of a man-childe Both Scripture and experience confirm this that many come out of these troubles with more obstinacy and wilfulness to sin again and so those hopefull workings end in a senselesse stupidity Pharaoh for a while and Belshazzar and Felix trembled Conscience gave some sharp stings but it came to no good Thus in many frequent troubles of conscience end in a plain dedolency and stupidity of conscience never to be troubled more Oh therefore pray and get thy friends pray that thy troubles may be sanctified and blessed to make a thorough change upon thee Quest. What is the difference between a troubled and regenerate conscience Ans. Conscience may be exceedingly troubled about sin and yet be in a state of original pollution and destitute of the Spirit of Christ As we see in Cain and Judas who had earthquakes in their consciences and more trouble then they could bear and yet had not regenerate consciences Indeed these troubles are sometimes introductory and preparatory to conversion But if we stay in these and think them enough we grossie deceive our souls When the Jews by Peters Sermon were pricked to the heart Act. 2.37 38. they cry out saying What shall we do Peter directs them to a further duty which is to repent therefore those fears and troubles were not enough for their conversion It s true a gracious regenerate conscience may have great initiatory troubles of conscience yet these troubles do not infer regeneration but are therefore brought upon thee that thou mayst be provoked to enquire after this new creature Quest. What may be the causes of the trouble of conscience which yet are short of true saving Motives Answ. First the Commission of some great and hainous sin against conscience This may work terror the very natural light of conscience in this case may fill the soul with terror So Act. 2.15 the consciences of the Heathen accused them Thus Nero after he had killed his mother was filled with terrors and our Richard the third when he had murthered his Nephews Secondly it may arise from some heavy and grievous judgement that befals them as we see in Josephs brethren Gen. 42.21 So in Belshazzer c. Thirdly God as a just Judge can send these hornets to sting their consciences Thus Cain being stung fell to building to quiet it This was threatned Deut. 29.65 67. This is the beginning even of hell it self in this life Heb. 10.27 31. Fourthly it often comes by the Spirit of God convincing and reproving by the Word especially the Law discovered in the exactnesse and condemning power of it Joh. 16.8 the Spirit convinceth the world of sin Now conviction belongs to the conscience principally and indeed it s the ordinary way of conversion when Gods Spirit by the Law convinceth and awakens the conscience making it restless the man finds nothing but sin no righteousness to be justified by the Law condemns Justice arraigns and he is overwhelmed Hence Rom. 8.15 the same spirit is the Spirit of bondage and of adoption called so from its different operations Fifthly they may arise by Gods permission from