deceits under the covert of generals This unravels all the clue 2. More compleat in her witness For by this means many of those actions which lay out of sight upon her records are suggested by and to Conscience afresh 3 More cogent in her witness and it being more particular it will be more prevalent with us when Conscience can now say to us as Job's friends to him Lo this I have searched it so it is hear then at and know it for thy good Job 5.27 4 More constant in her witness and more quick hence-forth and ready to her work Her frequent converses with these rules and comparings therewith form her unto a more habitual promptness and present activity to cherish good and check evil while 't is yet but in the egg and entrance 3. Stay thy Conscience with the rule and upon the reflections which thou now makest Let her not give a glance only and so go off but consider Hebr. Set your heart on your ways as David I considered Heb. I thoughted my ways Hag. 1.5 7. Psal 119.59 By this means if consideration be taken up in making such comparisons your work will thrive upon your hands to a greater extension and a more gracious intension Consideration will fetch in the whole compass of Gods commands and our conversations If Conscience reflect upon an evil this will rip it up in all its circumstances as it did in the Patriarchs and pious David If upon a good this will run down its enquiry into the root and efficient of it and then run it up again into the exemplar and end of it and so returns fraught with repentance on that hand with rejoycing on this Gen. 42.21 22. Psal 51.3 4 c. 2 Cor. 4.2 c. 2.17 1.12 'T is necessary then that there should be some immoration of our Conscience in an intent consideration when we are imployed in these self-converses The worth hereof is great the efficacy of such reflections depending eminently thereupon David thoughted his ways and immediately turneth his feet to Gods word The Preacher considers and is forthwith cured of his trouble and tentation Whereas others through inconsiderateness run on in sin and some are held upon the rack of sorrow and anguish Psal 119.59 Eccles 9.1 Isa 1.3 Psal 73.21 22. Let me add a fourth 4. Shake off whatsoever will retard you in or retain you from this work Sin and Satan will be suggesting disswasives and determents Slothfulness will be sticking at the difficulty and diligence which must be used The sensual and sensitive part will be startling and bogling at the displeasingness and danger of it as that which will hazard all her ease and self-enjoyment Yea your selves will be but too shy of such a duty if you shake not off all such insinuations and suggestions and set to it with all your might 3. Direct 3 Speak to thy Conscience that she will reflect more constantly or at least that she will reckon with thee in the close of every day 1 That she reflect more constantly Herein do I exercise my self saith Paul to have always a Conscience void of offence Act. 24.16 And elsewhere he speaks of it in the present tense Not we had or shall have but we have a good Conscience Heb. 13.18 And that is the good Conscience which gives the quick reflex It is true I acknowledg that your actions are quick and sudden in their motions but Conscience is as quick and sudden and though those may have gotten the start of her as Cushi did of Ahimaaz yet she can easily overtake and out-run them as Ahimaaz did Cushi because she runneth as he did by the way of the Plain There are many more things to interrupt their motion than hers Truth is 1. When an action is yet but in purpose or in the proposal Conscience should reflect immediately as she is capacitated accordingly to promote it if good as in Solomon or prevent it if evil as it did in Joseph 1 King 5.8 Gen. 39.9 2. Or when an action is passing from the inward intention to outward execution Conscience should catch it by the heel in the place of the breaking forth of Children as Jacob did his Brother and as being Gods Centinel should require its pass and certificate and remand it back if it it be bad or rescue it from its assailants if it be good as Paul did Hos 12.3 Rom. 7.15 24. 3. Or is an action past forth without her animadvertence she should forthwith pursue it and put the arrest of her reflection upon it and be asking what have I done Or ask us as Joab ask'd David What hast thou done Jer. 8.6 2 Sam. 3.24 To this end labour for tenderness of Conscience of which hereafter which will soon reflect upon the least touch and pressure 2 King 22.19 But alas where is the Conscience that hath not abused us more or less in all these who can say my heart is clean therefore urge her 2 To reckon with thee at least in the close of every day Conscience should be still every day a doing with us but there are two seasons in the day wherein we especially should have to do with Conscience viz. in the morning that she may tell us what we have to do this day and in the evening that she tell us what we have done Commune with your own heart upon your bed Psal 4.4 'T is good communing with our selves and speaking to Conscience before we compose our selves to sleep Job reflected every day upon the carriage of his Sons and therefore no doubt upon the carriage of himself Thus did Job continually Heb. all the days Job 1.5 This is the way to keep your accounts both more short and more sure Well if conscience be shy or sullen plead the cause with her as the very heathen could do * Quotidie apud me causam dico c. v. Senec. de Irâ l. 3. c. 36. and then put her to the question What good have I done or else declined this day or if she return thee that thy actions have been good for the matter Return upon her yet again Yea but in what manner did I it upon what motives with what mind in what method c. So what evil have I committed or cherished or else given check to or crucified this day or if this and that were not evil in it self have not I wounded it by some evil circumstances Believe it Christians it would be of excellent advantage to your actual growth and eternal good if you had such a compendium of sins and duties by you or rather in you as Conscience might call it over every evening and comparing your employments that day with it might be able to witness clearly your estate and actions of the day now past you 4. Shew kindness to thy Conscience Direct 4 when she doth reflect yea though it be in thy own reproof Tell her thou art thankful as well as sensible and dost more congratulate thy self in
c. Mal. 1.13 Job 21.15 Chap. 35.3 Amos 8.5 Exod. 5.2 2. Sometimes 't is outs in the measure generally it is in one extream or other either over or under Conscience accused Cain as also Judas but to that extremity as ended in despair and horrour It accused Ahab and Felix but not as might infer the hatred of their sins or alteration of their states Gen. 4.13 c. Mat. 27.3 4 5. 1 King 21.29 cum Chap. 22. Act. 24.25 26 27. 3. Most times 't is out in the method and circumstance of time Conscience should be checking and curbing in the first motion of sin within but concupiscence ordinarily conceiveth and bringeth forth e're Conscience checketh it or censureth the sinner Conscience should have anticipated that act of pride and carnal confidence in Davids numbring the people at least should have been accusing while that act was a consummating But nine months and twenty days are run out e're Conscience gives him a rebuke And Davids heart smote him after that he had numbred the people Conscience condemned the sin of Judas but not till he saw the condemning of Jesus 2 Sam. 24.8 10. Mat. 27.3 4. At all times 't is out in the manner if God should be severe and weigh it in the scales of his Justice Who can say I have made my heart clean I am pure from my sin That his Conscience hath discharged its office with that freedom and faithfulness with that openess and holiness with that sincerity and self-denial c. as is due from us Who can understand his errors Prov. 20.9 Eccles 7.20 Psal 19.12 2. With relation to future things and tims Conscience is authoritatively to direct and determine 1. Subordinately under God and as from God as the chief Governour 2. Supreamly to and for God as the chief good and end But alas how sinful is it here likewise 1. How little doth it attend insomuch as God complains None saith restore and calls out Who will hearken and hear for the time to come Isa 42.23 How few are there that with Mary ponder those things in their hearts which concern the after-times and their eternal peace But how many that hold fast deceit that refuse to return and set their heart on their iniquity rather than to seek out their duty And because sentence against an evil work is not executed speedily therefore the heart of the sons of men is fully set in them to do evil Luk. 2.19 Jer. 8.5 Chap. 5.3 Hos 4.8 Eccles 8.11 2. How lost is its authority Conscience hath much-what left its subordination to God and his word Lo they have rejected the word of the Lord and what wisdom is in them Jer. 8.9 Chap. 6.10 The Commandments of Men are received and the Commandments of God are rejected by the Pharisees and Conscience is pretended and pleaded Mat. 15.1 10. Mar. 7.1 14. Conscience hath much what lost also its superiority over the Will and Affections which it should over-rule and order God calls and Conscience calls Return ye every one from his evil way and make your ways and your doings good And they said There is no hope but we will walk aster our own devices and we will do every one the imagination of his evil heart And so Conscience is often enslaved though it cannot be wholly extinguished by corrupt affections Jer. 18.11 12. Chap. 2.24 25. Rom. 1.18 21 c. 3. How low is its aspect Conscience should order every business to be done as for and as before God and should hold back from sin as that which displeaseth dishonoureth and is contrary to God But alas how far distant are mens counsels which abundantly speak the defilement of Conscience Ahab humbleth himself but 't is to anticipate the sufferings denounced from God not in abhorrence of the sin done against God Jehu reforms but 't is to ensure the Government not to exalt Godliness Conscience calls the Pharisees to prayer and almes-deeds but 't is to be seen of men rather than serve God Calls the People and the Priests to fasting at some times to feasting at others But keeps them within themselves carrieth them not up to God as their end in either 1 King 21.21 ad finem 2 King 10.28 cum 31. Mat. 6.2 c. Zach. 7.5 6. 4. How languid are its acts Conscience is 1. to inform and dictate what we are to do what to decline but this it doth many times falsly most times ineffectually calling evil good and good evil putting darkness for light and light for darkness Or if it presenteth our duty right yet not so as to prevail to the doing thereof regularly Isa 5.20 Rom. 1.21 2. Conscience is to engage and bind us from iniquity to duty But this it doth either very feebly or forbears and lets fall its bonds in an affliction happily these bonds seem fast and firm but the heart is not right with God nor remains stedfast with him and they soon fall of again And as for the word spoken to them in the name of the Lord when the rod is over they are ready to say We will not hearken to thee but we will certainly do whatsoever seems good in our own eyes c. Hos 5.15 chap. 4.6 Ps 78.34 37. Jer. 44.16 17. 3. Conscience is to impell and instigate but alas how faintly doth it this or else forbears it insomuch as the Prophet complains There is none that stireth up himself to take hold of thee Isa 64.7 And the best of Believers have sound frequent cause of awakening and alaruming their Conscience Psal 57.8 chap. 103.1 2. 4. Yea Conscience is ready to engage against all this so corrupt it is as to be angry with the strict and searching Truths of God and with Ahab to quarel with Gods Elijahs Hast thou found me O mine enemy And to conclude with him against the messengers of God as he touching Micajah He never prophesieth good concerning me but evil Yea to hate the good and love the evil to hate him that rebuketh in the gate to hate the light and will not come to the light lest his deeds should be reproved 1 King 21.20 ch 22.8 Mich. 3.2 Amos 5.10 Joh. 3.19 20. How extream then is the evil of Conscience further than it is purged by the blood of Christ What cause have we then of continual humiliation and of highest circumspection How careful should we be to get Conscience cleansed and cured which leads us to the next Question Q. 3. How may we be cured of an evil Conscience The cure of the several evils or sicknesses of Conscience as also the cure of the several sorts of an evil Conscience must be expected by you and will be endeavoured by me more particularly hereafter The cure of the evil state of the Conscience is the concernment I have now before me I suppose you sensible that the state thereof is bad In order to the setting right of it I advise that I. You submit to your Convictions These Convictions
〈◊〉 lightned or still in darkness are they sinceâ—â— and upright or but hollow and hypocriticâ—â— soft and tender or but hardened and obduraâ—â— These things will be put upon a distinct tâ—â—â— hereafter Secondly § 3 By the acts of your Conscienâ—â— acts speak the powers and habits wheâ— they are good acts speak them good 〈◊〉 acts speak them evil you shall know them their fruits a good tree cannot bring foâ— evil fruit neither can a corrupt tree bring forth good fruit Mat. 7.16 17 18. Thus the acts of Conscience naturally good bespeak a good natural Conscience the acts of Conscience which are morally good bespeak a good moral Conscience and the acts of Conscience which are Evangelically good bespeak a good Evangelical Conscience Of this is the enquiry Q. May we conclude our Consciences are good because their acts are good I answer 1. § 4 Though you may not conclude it from a few occasional acts for even a bad Conscience may call and keep you to that which is good for a fit as long as the force of such an occasion or inducement lasts witness Saul Simon Magus and those Psal 78.34 38. 1 Sam. 24.16 c. 26.21 c. Act. 3.13 Yet when such acts become fixed and ordinary when though there may be some diversions as were in Job and Paul yet the main stream and current of its acts are carried in an Evangelical channel from sin to righteousness you may now conclude the goodness of your Conscience Job 27.3 4. cum 5. Rom. 7.25 cum praeced 2. Though the good acts of Conscience materially considered will not â—rgue the goodness of Conscience for there have been acts for their matter very good where the heart and mind have been very â—ad Joh. 8.9 Rom. 2.15 Psal 78.34 35 â—6 yet its good acts formally considered as â—e take in with the matter of these acts the â—anner also wherein and motives whereupon they are put forth do argue a good Conscience for such grapes cannot grow upon thistles nor can a salt fountain yield such sweet water We may argue from the effect to the cause from holy and good operations to a good and holy Origine as Paul doth in this case Heb. 13.18 Act. 24.16 What are the acts of your Conscience then what ordinarily doth it thence you may conclude its habitude and how 't is ordinarily disposed There are the elicit and imperate acts of Conscience how are these discharged is it from Evangelical motives and in an Evangelical manner Conscience is 1. to dictate truth and doth it dictate Gospel-truths and duties Repentance towards God and Faith towards our Lord Jesus Christ To deny your selves and take up your cross To love your enemies and bless them that hate you To endure grief suffering wrongfully and overcome evâ—â— with good c. Act. 20.21 Mar. 8.34 Mat. 5.44 1 Pet. 2.19 Rom. 12.21 Are the Consciences not only enlightned in but engaged bâ— these commands But more particularly doth the Conscience dictate these Gospel-truths to be done upon Gospel-terms To be done 1 to and for Christ as your head and ruler And can your Conscience say in sincerity The Lord is oâ— Judg the Lord is our King the Lord is our Law-giver And that you esteem all but loss foâ— the excellency of the knowledg of Jesus Chriâ—â— your Lord Isa 33.22 Phil. 3.8 2. To be done in and through Christ as your Intercessour and Redeemer To do all in the name of our Lord Jesus with the rejecting of your own righteousness and resting upon the grace of God in him alone for your reward and acceptance Col. 3.17 Phil. 3.9 Dan. 9.18 1 Pet. 2.5 And doth not thy Conscience only dictate this in the Theory but descends to the Praxis And doth it not only inform this in the notion but doth it infer and induce it in the ordinary course of thy Conversation Thou hast then a good Conscience 2. Conscience is to deliver its testimony How doth your Conscience testifie Doth it testifie to and for the Gospel to the authority thereof above all laws over you to the amiableness thereof above all doctrines to you to the sin-subduing and soul-saving efficacy thereof upon you and to the singular and surpassing excellency thereof unto you Act. 4.19 20. Rom. 1.16 1 Thes 1.5 6. Psal 119.72 Doth Conscience testifie with and according to the Gospel Are you wont to pray for the especial teachings of the spirit in prevention of a false testimony To put your selves as in his sight and presence that it may produce a good and true testimony And do you prize and prefer the Spirits testimony before that of your spirits and are prevailingly steered by his witness with your Conscience and can provoke and call in with Peter his all-seeing knowledg Lord thou knowest all things and thou knowest that I love thee Job 34.32 Psal 139.23 24. 2 Cor. 2.17 Rom. 8.16 Joh. 21.17 This is a good Conscience I forbear to instance further Thirdly § 5 By the absoluteness and universality of the good Conscience that Conscience is not good at all that is not good in all Paul trusts he had a good Conscience but whence appeared it In all things he was willing to live honestly Heb. 13.18 Q. May we argue the goodness of our Conscience by and from their Vniversality and Absoluteness I answer you may and should as Paul doth § 6 but must attentively consider that the Universality by which you prove it is not to be an Universality in the degrees of goodness which is reserved for glory but an Universality as to the parts of goodness which is inseparable from grace 1 King 9.4 Luk. 1.6 1 Chron. 29.19 So then the Conscience that is unfeignedly good is universally good as it respects all the parts though it cannot here reach all the perfection and degrees of goodness I. § 7 'T is good as to all concernments good at first Table and good at second-table-second-Table-duties Willing in all things to live honestly Heb. 13.18 'T is not good at matters of holiness and bad at matters of honesty or good at matters of honesty and bad at matters of holiness but good both as to holiness and as to honesty whereof the good Conscience ever makes a good conjunction 1 Tim. 2.2 Luk. 8.15 Let the formal hypocrite be for inoffensiveness to God while he indulgeth himself in his offensiveness to man let the civil Justiciary be for inoffensiveness to man while be indulgeth his inobedience and offensiveness to God But the great exercise and endeavour of the good Conscience is to preserve it self void of offence both towards God the object of all those religious dues required in the first table and towards men the object of all that righteousness required in the second Table Act. 24.16 It provides for honest things not only in the sight of the Lord but in the sight of men 2 Cor. 8.21 Your Consciences are evil who are careless of either Table She that was for dividing the Child
was not indeed the Mother 1 King 3.26 27. Though you are devout towards God if you are dishonest towards men or dissolute in your selves you have an evil Conscience And though you are upright in your transactions and dealings with men if you are regardless of the truths and duties of godliness or sobriety you have still but an evil Conscience See these instances Mat. 23.14 ch 15.4 5. Isa 58.2 9. Prov. 7.13 16. Luk. 18.11 12. Mat. 19.20 21 22. The good Conscience is not disjunctive but copulative in its duties and will give Christ his due and Caesar his You then that impartially consult both Tables in your practice that knit religion towards God with righteousness towards Men that follow after both things holy and things honest things just and things pure and are taught to live both soberly righteously and godly in this present world your conversations are in godly sincerity and you have a good Conscience May you rejoyce in its testimony Psal 15.2 Isa 33.15 Phil. 4.8 Tit. 2.12 2 Cor. 1.12 II. § 8 'T is good as to all the Commandments The good Conscience is set to do all Gods Commandments God chargeth all his Commandments upon the Conscience Keep and seek for all the Commandments of the Lord your God 1 Chron. 28.8 Deut. 11.8 22. ch 26.18 And the good Conscience chargeth them all upon the godly to keep all the command he knoweth and to seek all the command he knoweth not that he may keep them We are all here present before God saith Cornelius to hear all things that are commanded of God Act. 10.33 The good Conscience countâ— all Gods Commandments to be good Aâ—â— thy Commandments are sure all thy Commandments are faithful It saith not only that they are all truth but all thy Commandments are righteousness Psal 111.7 c. 119.86 151 172. The good Conscience would know all Gods Commandments because good and that he may keep them Oh that my way were directed saith he to keep thy statutes 〈◊〉 let me not wander from thy Commandments O hide not thy Commandments from me Teaâ—â— me O Lord the way of thy statutes and I shaâ—â— keep it unto the end Give me understanding anâ— I shall keep thy Law yea I shall observe it with my whole heart Psal 119.5 10 19 33 34 'T is true corrupt flesh may and will ever and anon be retracting and impleading it buâ— the good Conscience fights it out and is finally victorious He hath sworn and he wiâ—â— perform it that he will keep Gods righteouâ— judgments And I will walk at liberty saith this Soul for I seek thy precepts ver 106 45. The good Conscience would keep all Gods Commandments which he knoweth He may be weak in many things but he is willing in all things to live honestly He allows himself in no known aversation from any one of Gods Testimonies His heart is inclined to perform Gods statutes always If the habitual temper be enquired into whatever his declinings be under the heat of tentation with his mind he serves the law of God Heb. 13.18 Rom. 7.15 25. Psal 119.112 How is it with your Consciences then Adhere they closely to the commands and traditions of men but mean while are careless of the Commands and Truths of God Or are they herein observedly strict in Mint Annise and Cummin the lesser matters of the Law while mean time they omit Mercy Judgment and Faith the greater matters of the Law Are they partial and upon reserves in the matters of Piety and of his Precepts And do they ordinarily allow the forbearance of or formality in any self-displeasing secret or inobserved duties You have then an evil Conscience Mar. 7.6 10. Mat. 23.23 Mal. 2.9 1 Joh. 2.4 But do they esteem all Gods Precepts concerning all things to be right Do you walk in all the Commandments and Ordinances of God with Zachary and Elizabeth Have you a respect to all Gods Commandments Then shall you not be ashamed it is well with Conscience and shall be well you in the conclusion Psal 119.6 128. Luk. 1.6 Jer. 7.23 The integrity of Davids heart hath the divine impression and allowance or approbation while it was set to do according to all that God had commanded him 1 King 9.4 2 Chron. 7.17 3 'T is good as concerns all Corruptions § 9 which it doth both avoid and abhor He would abstain from and doth hate every false way Psal 119.2 3 128. It refrains the feet from every evil way that we may keep to the Word of God without us and keep up the work of God within us Psal 119.101 104. This Soul may actually and doth often sin but he allows not what he doth and may say with Paul What I hate that do I Rom. 7.15 A good Conscience then will not allow of any evil of corruption not any manner or any measure any kind or to any degree It would have iniquity all iniquity and all of iniquity taken away the pollution and power as well as punishment and will rather choose the greatest suffering than the least sin Hos 14.2 Psal 139.24 Heb. 11.25 How can I do this great wickedness and sin against God This is the reasoning of the good Conscience I will take heed to my ways that I sin not I am purposed that my mouth shall not transgress These are the resolutions of the good Conscience Gen. 39.9 Psal 39.1 c. 17.3 How is it with Conscience Happily it hath not with Joab turned after Absalom but hath it turned after Adonijah Vile and refuse sins it will destroy utterly But the fatlings and the best of the sheep that will best serve your carnal pleasures and profits especially Agag the predominant and pleasing sin must they be spared Baals Temple and Priests must fall but must Jeroboams Calves stand Sins against the interest of worldly self be crucified but must sins that feed thy interest be cherished Ah wicked and wretched Conscience 1 King 1.7 1 Sam. 15.9 2 King 10.29 Jam. 4.4 Your Consciences happily strain at Gnats such and such smaller sins But can they swallow Camels greater sins Your Consciences abhor Idols but do you commit Sacriledg You cannot violate a rash Oath with Herod but can you swear rashly and slay the innocent servants of the Lord rather than it shall be said you have not accomplished it Ah deplorable and desperate Consciences Mat. 23.24 Rom. 2.22 Mar. 6.26 27. Again it may be your Consciences cannot but accuse for and do abhor flagitious and open sins You are not extortioners unjust adulterers c. But can they allow those of a fresher dye and less obvious to sight such as are more small or more secret Then surely 't is an evil Conscience Luk. 18.11 Ephes 5.12 Sirs you whose Consciences are both against small and great sins open and in secret against darling sins as well as displeasing sins that would build up as well as such as will break down your fleshes interest You you are the men and women
that have this good Conscience Psal 19.12 13. 4 'T is good as concerns all our capacities § 10 The good Conscience goeth the whole compass of a Christian of Christianity and of his calling For the Christian the good Conscience will have him good without and good within 'T is for inward renovation as well as outward reformation for washing the heart the affections as well as whiting the appearances the actions It 's taken up most about the inward and hidden man calls first for truth in the inward parts the transforming of the Understanding into divine Truths and turning in of the Will unto and determining it upon the Divine goodness And you shall ever find a good Conscience followed with a good Conversation Ephes 4.23 24. Jer. 4.14 1 Pet. 3.4 Psal 51.6 Rom. 12.2 Deut. 26.17 1 Pet. 3.16 For Christianity the good Conscience will forgo none and is found good in all the doctrines and duties and graces both of faith and charity 'T is not only almost but altogether perswaded to be a Christian From the heart hath this Soul obeyed the form of Christian doctrine This Conscience is as were it cast into it and cometh from it as the vessel from the mould into which it was melted * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.5 Act. 26.28 29. Rom. 6.17 For our callings the good Conscience will be good in our particular Callings and relations as well as good in our general and as concerns Religion Good as a Subject as well as good as a Saint Innocency was found in me before God and also before thee O King I have done no hurt saith Daniel Chap. 6.22 Good as a Minister of a flock not seeking his own profit but the profit of many that they may be saved Good as a Master of a Family He and his house will serve the Lord He will walk within his house with a perfect heart 1 Cor. 10.33 Josh 24.15 Psal 101.2 In short the good Conscience considers the business as well as the benefit of the relation and calling Conscience directs the business that it be done in the Lord and as he hath limited discusses the business whether it be done or not and calls over the carriage of it and asks the son servant c. as Samuel did Saul What hast thou done And in a word dictates that all businesses be done for the Lord and for Conscience sake Ephes 5.22 chap. 6.10 1 Sam. 13.11 Jer. 8.6 Rom. 13.5 1 Pet. 2.18 19. How is it with you then let Conscience speak an evil Conversation doth loudly proclaim an evil Conscience Or is the outside clean but the inside mean while corrupt You name the name of Christ but are your natures still unchang'd and carnal You are good at the doctrine of Christianity but are you bad at the duties Good at the Temple and in Gods house but bad at your Trades and in your own Houses Good at the Bible with Judas but bad at the Bag Good at your general profession of Religion but bad in your particular places and relations You have then but an evil Conscience Mat. 23.25 28. 2 Tim. 2.19 21. Tit. 1.16 Jer. 7.4 13. Joh. 12.6 Luk. 16.10 11. But as for you whose Consciences run all points of the Compass respects all parts of your callings you into whose conversations Conscience like Christs coat is woven from the top throughout You that are willing in a◠things to live honestly to wear the comfort of a good Conscience as Paul did and Peter directs tacitely Heb. 13.10 2 Cor. 1.12 1 Pet. 3.16 5 'T is good in its whole Compass § 11 The Conscience that is truly good is throughly good This goodness is not at the list only but runs throughout the whole piece 'T is often called the perfect heart 2 Chron. 25.2 1 King 11.4 c. 15.3.14 There is no piece or part of the Conscience but is renewed with Grace though it be renewed but in part 'T is good at the rule in the first Proposition It hath learnt not only the truth of Jesus but the truth as 't is in Jesus Good at the reflection it is to make and the report it is to manifest in the second Proposition Good at the result from both in the third Proposition 'T is good as a rule good as a witness good as a judg So that the Christian is habitually disposed to do what it enjoyneth and endure what is imposed for Conscience sake 1 Pet. 2.19 Rom. 13.5 Is Conscience then sanctified throughout Hath the leaven of special grace leavened the whole lump Is your heart not only studied but sound in Gods statutes Then shall you not be ashamed 1 Thes 5.23 Psal 119.80 6 'T is good for continuance § 12 and in all conditions The good Conscience is good as concerns all times as well as all things I do exercise my self to have always a Conscience void of offence saith Paul Act. 24.16 Though the good Conscience be not always in exercise yet the good man doth exercise himself to have always a good Conscience A good Conscience saith one holds out constantly in a good cause without deflection and in a good course without defection * Dykes Good Cons c. 8. p. 113 Particular failings thereof cannot but be confessed but this is the prevailing frame and ordinary constitution of it Let the times frown or favour be times of prosperity to or persecution of the Church and cause of God yet the good Conscience whether it rain or shine holds on his way and he that hath clean hands shall be stronger and stronger Job 17.9 He may sometimes go out of his way but never will give it over This Soul breaketh for the longing it hath to Gods Testimonies at all times and hath respect unto his Statutes continually his heart may turn aside but is not turned back and though it may sometimes deal foolishly and most times feebly yet dealeth not falsly in Gods Covenant Psal 119.20 117. c. 44.17 18. Let Satan tempt Job the Sabeans trouble c. his Cattel his Corn his Sheep his Servants his Children and all are taken from him but this good Conscience still tarrieth with him He could hold fast none of that great confluence but still he holdeth fast this good Conscience as God himself is witness and Satan doth not withstand it Job 1.13 20. cum 2.3 Still he holdeth fast his Integrity Put it upon the enquiry then in your own spirits What! like Reuben unstable as waters Doth Conscience shift as the winds of worldly profit or preferment sit Now for the Word and now for the World with Demas Would you fain have saved Christ and his concernments as Pilat would from the cruelty of the Jews even now and do you by and by sentence him to death when others would else say you were no friends to Caesar What! good only while Jehojadah your Tutor or Minister c. lived and now grown evil Good only till Balak offers the wages of unrighteousness to
heart-searching than if any others saw you you have great cause of gratitude to him and of joy in your selves as those who have a good Conscience 2 Cor. 2.17 Psal 44.20 21. Gen. 17.1 1 Chr. 28.9 3 § 17 'T is for the praise and approving it self to God which it principally regardeth The good Conscience is first and most for commending it self and us to God Indeed 't is not he who commendeth himself or whom man commendeth is approved but whom God commendeth 2 Cor. 10.18 'T is true he would by manifestation of the truth commend himself to every mans Conscience and that his service might be accepted of the Saints But 't is as in God's sight and for God's sake that he may be the more serviceable to his glory in their good and 't is first to God then to their Consciences 2 Cor. 4.2 5. Rom. 15.31 2 Cor. 5.11 The great care therefore of the good Conscience is to prove and approve what is acceptable unto the Lord This is that he so aimeth at and is so ambitious of that he may be accepted of him and have grace whereby he may serve him acceptably Ephes 5.10 2 Cor. 5.9 Heb. 12.28 Enquire then do you seek the praise and approbation of Men more than the praise and approbation of God court their applause c. Oh wretched Consciences ye are they which justifie your selves before men but God knoweth your Heartsâ— and this know that which is highly esteemed amongst men is abonâ—nation in the sight of God Joh. 5.44 c. 12.43 Luk. 16.15 But you that seek the honour that cometh from God only and set the highest account upon his comprobation whose praise is not of men but of God that seek his favour with your whole heart and that the words of your mouth and meditations of your heart may be acceptable in his sight Yours yours is the good Conscience Joh. 12.43 Rom. 2.29 Psal 119.68 c. 19.13 14. 4 § 18 'T is for pleasing and applying himself to God to which it principally refers The good Conscience is for Compliance to Gods Will and would so carry it self in its whole work as it and we might receive Enochs Testimony That he pleased God And this one argument is of most observed avail with it That God is pleased Heb. 11.5 c. 13.16 'T is true it is willing to please his Neighbour for his good and would fain please all men in all things that consist with his place and their profit but 't is not for his own ends that he seeks his own profit but for their edification and to exalt God and his Gospel if by any means he may save some the profit of many that they may be saved Rom. 15.2 1 Cor. 10.33 c. 9.19 24. The greatest care of the good Conscience is not so much to please man as to please God If he seeks to gratifie them 't is because he is set to glorifie him 't is with singleness of heart fearing God This is his greatest care to walk worthy of the Lord unto all pleasing and as he hath received how he ought to walk and to please God so he would fain abound more and more Nothing so pleases him as that God is pleased nothing so provokes him as that God is provoked 1 Cor. 7.32 2 Tim. 2.4 Col. 3.22 c. 1.10 1 Thes 4.1 Psal 69.30 31. How is it then do you seek to please men and to do them a pleasure do not stick to omit the duties of your place and with Herod Felix and Festus to oppress also the defenders of piety Or in the duties of your place is your design ordinarily to please man before God or rather than him If you yet seek to please men how are you then the servants of Christ Nor have you this singleness of heart and Conscience whereto we are speaking Act. 12.3 c. 24.27.25.9 Gal. 1.10 Ephes 6.5 6. You whose desires and designs are principally levelled at the pleasing of God and would be always doing the things which are pleasing in his sight you whose duties to men are not discharged with eye-service as men-pleasers but in singleness of heart as unto Christ you who walk not as pleasing men but as pleasing God which trieth our hearts you have an happy argument of having a good Conscience Joh. 8.29 1 Joh. 3.22 Col. 3.22 1 Thes 2.4 5 § 19 'T is for the possessing and enjoyment of God which it principally requireth and in which it principally rests The good Conscience is for Communion with God above the greatest Comforts whilst others are for Corn and Wine Creature-comforts and Immunities this is for the light of God's Countenance As for me saith he I will behold thy face in righteousness Here is his Blessedness Blessed is the man whom thou choosest and causest to approach unto thee Here is his Business This is the one thing he desireth of the Lord and that he will seek after Psal 4.6 7. c. 17.15 c. 65.4 c. 27.4 'T is true he doth not slight but diligently seeks a competency also of the Goods of this life but first he seeks the Kingdom of God and his Righteousness and would fain see the goodness of God in this Worlds Goods and by them serve his Glory The first and great Commandment as in it felf so to this Soul to the good Conscience is to love the Lord his God with all his heart and with all his soul and with all his mind Prov. 30.8.9 Mat. 6.33 Psal 104.33 34. compared with the former verses Mat. 22.37 38. How is it then What! God not in all your thoughts Is the friendship and fruition of the World sought before the friendship and fruition of God Is the World upmost and God under You can part with God rather than part with your Grandeur Goods c. You can venture the loss of him rather than the loss of them Happily you pray and profess to Him but do you most prize them mean while Do you cry more for Corn and Wine than for the incomes of his Grace the influx of his Goodness the Interest of his Gospel c. Oh sensual and sinful Consciences Psal 10.4 Jam. 4.4 2 Tim. 3.4 c. 4.10 1 Tim. 6.9 10. Hos 7.14 But do you prefer one God to all other Goodness Do you pant most after the grace of his Favour to you and the grace of his Spirit in you Do your Souls pursue after him and will not be put off with Secular commodities and enjoyments Is he the â—oortion that doth best please you Is your Propriety in and intercourse with him of higher price then all other priviledges and possessions to you What! have you none in Heaven but God and is there none upon Earth you desire in comparison with God Certainly you have chosen the better part and may comfortably possess your selves in this sign of a good Conscience Psal 62.5 6 7. c. 42.1 c. c. 63.1 c. c. 16.5 6 7. c. 84.10 c. 73.25 26. Luk. 10.42 6 § 20
frighted Prov. 20.27 4. Behold Mans Dignity If every man hath a Conscience than is Mankind advanced in dignity next the very Angels Some of the Creatures have being only and no life others have being and life but no sense these again have being life and sense but no reason But man was created and is continued with being life sense and reason likewise Let your condition as creatures be considered and you are but little lower than the Angels Ps 8.4 c. The noblest of brute and inanimate Creatures have no principle of Reason no power for self-reflection they have neither science nor conscience You have both of them Be thankful for be tender of improve and justifie this Dignity Mind it maintain it otherwise this Dignity will but heighten your damnation and you will be worse than the beasts that perish who while men injure and abuse their Conscience imploy and improve their brutish knowledg Rom. 1.18 ad finem Ps 49.12 14 20. Isa 1.2 3 4. 5. Behold his duty If every man hath a Conscience then no man is left to a sinful license without a check or restraint upon him or to his self-lusts without a command to rule him without a Controller to reprove him a Conscience to curb and reprehend him What duties are delineated and drawn out upon every mans Conscience I shall not discuss or enquire though I doubt not to say that there is since the fall at least a minute-draught left of the Moral law of God upon her So that he that will not shut the eyes of his Conscience must needs see that he is under a law and debt of religion toward God of righteousness toward man and of temperance and sobriety to his own self The Gentiles which have not the Law are a Law unto themselves which shew the work of the Law written in their hearts their Conscience also bearing witness c. Rom. 2.14 15. Q. 4. But what duties hath every man to look to in that he is not left without Conscience I answer in that every man hath a Conscience he is engaged thereby to look well to the whole compass of his duty and in all things to live honestly Heb. 13.18 For therefore is Conscience bestowed upon him for the better knowledg of his duties for binding and keeping him to his duties and for his better conduct in and throughout his duties But more particularly * See Eenners Treat oâ— Consc p. 38 c. there are duties incumbent on you both 1 in regard that you have a Conscience and in 2. regard of the Conscience that you have 1. In that you have a Conscience 1. Be less sensual Sensuality is for Brutes that are led by sense and imagination But there is a spirit in man an internal principle of knowledg and Conscience which no sensible object is suitable to or can satisfie Ps 49.6 ad finem the wisdom wills ways that are earthly and sensual are below a man are brutish yea devilish Jam. 3.15 Jam. 73.22 Compared with the former uses 2. Be more Spiritual both in the offices you perform and in the objects you pitch upon There is a Conscience in every one of you which knoweth the things not only without but within man the interior motions of the mind as well as the exterior of the members 1 Cor. 2.11 See there be truth then in the inward and hidden parts and slubber not over outward religious actions without inward religious acts and affections Let there be a proportion within to your practice without which is not only requisite in that you have a Conscience but it will richly assure your heart and Conscience before God 1 Joh. 3.18 19. 3. Be more strict in secret You cannot look Conscience out of your Closets or Counting-houses Here is a spy and centinel from God upon you yea in you wheresoever you are and whatsoever you are about The most secret omission or commission can never escape the privy search of Conscience or its judicial censure It searcheth all the inward parts of the belly Prov. 20.27 4. Be more circumspect Ponder the paths of your feet look well to your estates and actions Walk circumspectly Hazard not a breach with Conscience for these bitter-sweet comforts or thy Salvation for Secular vanities Adventure not upon sin or the snares that induce to or intangle in sin Remember Conscience is with thee yea within thee a strict Notary to write a sure Observer to witness and a severe Judg to punish thy precipitate especially thy preconsulted iniquities II. In regard of the Conscience you have Have you a Conscience Then 1. Act Conscience All habits and all powers are for action And the more eminent they are the more for exercise You imploy the sensitive and brutish part why should the Rational and Angelical part as Conscience is lie idle The more inactivity the more you contract of inability here and the more will be compensate for this injury hereafter Rom. 1.21 c. 2. Attend Conscience Its orders offices obligation all the items intimations and instructions which thou hast from it Whatsoever it saith especially that it self be safe here is the main guard if Sin or Satan seiseth this what is safe Keep thy heart which includeth the Conscience with all diligence above all keeping for out of it are the issues of life Prov. 4.23 3. Acquaint your selves with Conscience You seek correspondence abroad and should you be strangers to Conscience at home which dwells under the same roof with your self and is expressed to you by your very selves in the Scripture Judg in your selves 1 Cor. 11.13 18. i.e. Judg in your Consciences Let a man examine himself i.e. Let him examine his Conscience 1 Cor. 11.28 Knâ—w ye not your own selves So large acquaintance with others and so little with thy own self Go commune with your own hearts upon your beds and be still 2 Cor. 13.5 Psal 4.4 4. Assure Conscience Here is an intestine friend or enemy and therefore the best friend or worst enemy 'T is a general office and of greatest over-sight Oh the happy consequence of assuring Conscience you assure the God of conscience who will acquit and accept you and therewith confidence toward God not only of access to but of audience by him in whatsoever you ask of him 1 Joh. 3.19 23. Q. 5. What is Conscience in Man What Conscience in Angels is comes not within the compass of this Question nor much concerns our knowledg 'T is true we find Conscience at work both in the Angels that kept their first estate Rev. 19.10 and in those that kept it not Mat. 8.29 But this is eccentrick to our design which is to discuss Conscience in man wherein I may not apply my self to feed the itch of a Polemical School-querist but as may best fit the intention of a sober practical Casuist The An sit hath been spoken to the Quid sit is the subject now before us And in that the nature of
circumference and comprehension It is of known and confessed observation that the judgment of Conscience is not consummate or perfected but by discourse in some practical Syllogism which is still formally or else virtually done * Vid. Ames de Consc l. 1. c 1. n. 7 8 9 10. As thus He that believeth and is baptized shall be saved But I believe and am baptized Therefore I shall be saved In the first proposition you have the Truth which Conscience dictates and therein still shines forth the light and laws of Conscience In the second you have the Testimony which Conscience delivers and therein we still see the written Records and witnessing reflections and reports of Conscience In the third you have the Sentence denounced by Conscience and herein Conscience sits most properly as a Judg. Now thus within the circumference of Conscience are these three things with a different respect unto which Conscience may be accounted either a power or habit or act 1. there is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conserved truths and laws of Conscience which are still had in the first proposition 2. And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conscience more properly so called or the consentient Testimony of Conscience which is still assumed in the second proposition 3. And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conclusory judgment which is still made in the last proposition All these fall vvithin Conscience its lines of communication its large and usual acceptation * Rutherf Libert of Consc c. 1. p. 6 7. And indeed all these are manifestly included in the having and exercise of a good Conscience professed by Paul Heb. 13.18 Act. 24.16 and in the advice and exhortation which is pressed by Peter 1 Pet. 3.16 Having a good Conscience c. i.e. a Conscience well principled with truth as concerns the former proposition and well performing its testimony and judicial sentence as concerns the two latter A Conscience conserving good laws and conformably giving a good suffrage or testimony and a good sentence or judgment With respect to the former unless as it is subjectively taken for that intellective practical power wherein these laws are engraven which yet we usually say are written in the Conscience it is an intellective habit as the Schools * Aquin. Sum. 1. q. 79. a. 12. Sayr clav reg c. 2. generally determine and ours * Ames de Consc l. 1. c. 2 n. 1. c. also of the first principles about good and evil With respect to the latter I humbly conceive it is a power of the practical understanding of which by and by And as it is taken effectivè for an act or motion of the Conscience as it is used in 1 Pet. 2.9 If a man for Conscience sake towards God endure grief c. i.e. for the dictates and directions and so discharge o◠his Conscience so it may be described by an act 2. Conscience is strictly taken as hath been noted And that it is not an act in this sense as Aquinas * Sum. q. 79. a. 13. and his Followers do contend seems to me evident Partly because there are the acts of Conscience as to accuse acquit c. and acts do not flow from acts but either from some forms or power or habit 2. And because of the absurdity thereupon consequent If Conscience were an act then Conscience were not when it acted not and should cease to be as often as we sleep or Conscience doth cease to act which is against the evidence both of Nature and Scripture which states it to be Conscience still though now seared 1 Tim. 4.2 I close with them rather who call it a power a See Perkins Treat of Consc vol. 1. p. 517. Baldw. cas l. 1. c. 3. Rutherf lib. of cons c. 1. p. 3. c. Huit of Consc p. 87. rather than an habit of the practical intellect◠though it be true that the other opinion hath its strong and subtil patrons b Scotus Duran l. 2 Distin. 39 and specious and shrewd pretensions Not only 1 in that Conscience cites and calls before it all the other powers sifts sits upon and censureth them c Harris Pauls Exercise But in that 2 it is contradistinguished from another power viz. the Mind Tit. 1.15 3 In that by this men have their potency to the acts hereafter mentioned Qu. 4. 4 And also in that it is proper to and inseparable from any the sons of men and therefore is as natural as any other power of man whatsoever Yet that Conscience may in no sense be called an habit as well as is science for the reasons by a Modern d Sanders ibid. §. 16 17 18. given I shall not impugn Secondly Q. What is the object of Conscien which it respecteth and treats I add Conscience is Mans judgment of himself i.e. of his estate and actions Conscience rides circuit throughout all the man ând reflects upon all in and of man 'T is set up as a Judg not only in Mans self 1 Cor. 11.13 but of mans self v. 31. Conscience is therefore placed as it were in the midst between God and man as an arbitrator to give sentence and to pronounce either with man or against man unto God So Perkins * Treat of Consc c. 1. There is nothing of us or ours hid from the inspection enquiries and judgment of Conscience neither our estate nor actions * See Annesley Cripl lect p. 4. 'T is the candle of the Lord. searching all the inward parts of the belly Prov. 20.27 1. For Mans Estate It is not only put upon the scrutiny of our estates once and again 2 Cor. 13.5 Psal 4.4 cum 3. but passeth sentence frequently Conscience told the Goaler and those Jews that they were in a lost and miserable estate so that they cried out Sirs what must we do to be saved Act. 16.30 2.37 Conscience tells John and other Believers in Jesus that they were in a safe and happy estate We know that we are passed from death to life Joh. 3.14 See also ver 19 21. 2. As for Mans Actions It sees into and sits upon and sentenceth all of them whether external or internal whether duties and services or defects and sins whether toward God or toward man all acts concerning holiness or honesty Act. 24.16 Heb. 13.18 Conscience looks inward to and judgeth of the root spring and sincerity of our actions Heb. 9.14 2 Cor. 1.12 Outward to the fruits and circumstances of our actions 2 Cor. 4.2 2 Tim. 1.3 4. Upward to approve its actions in Gods eye and to answer Gods ends and his engagements 2 Cor. 2.17 1 Pet. 3.21 Downward by an holy activity and self-judging to avoid the severe judgments there prepared 1 Cor. 11.31 32 It looks backward upon former actions and smiteth for them if they have been evil 2 Sam. 24.10 And forward also toward future actions cautioning us against such as are evil that we decline them
If the blind lead the blind they both fall into the ditch Mat. 13.52 Rom. 2.21 Mat. 15.14 Therefore 1. apply your hearts to instruction not your ears or eyes or heads only but your hearts in the use of Scriptures and of all subservient helps and means which God hath appointed for the attaining and advancement of sound knowledg Prov. 2.2.23.12 Psal 90.12 Excite and engage the pursuits and desires of thine heart the determinate purposes of thy will See thou be not willingly ignorant hear instruction and refuse it not Be daily at Wisdoms-gates wait at the posts of her doors Lo now you have a promise if you apply your hearts to its pursuance Prov. 18.1 2 Pet. 3.5 Prov. 8.33 34 35.2.2 10 2. Let instruction abide upon your hearts What is it to furnish a common-place-book with what thou readest and hearest furnish Conscience rather At least transcribe thy Notes from thy Books into thy breast Nor think it enough that thou hast apt rules for all Cases in thy Bible they must be nearer hand too in thy bosom Write them upon the table of thine heart Hear what God speaketh to thee Let thine heart retain my words Let thine heart keep my Commandments keep them in the midst of thine heart Prov. 3.3 c. 7.3 c. 4.4 21. c. 3.1 Thy word have I hid in mine heart saith David that I might not sin against thee To this is the promise of knowledg and thou mayst be confident that when wisdom entereth into the heart Discretion shall preserve thee understanding shall keep thee Psal 119.11 Prov. 2.1 5. c. 2.10 11. 2. Direct 2 Stay your Conscience from the evils to which she is incident and the extreams wherewith she is often intangled Especially stay her from these evils 1. The affectation and itch of singularity and science falsly so called as also of curious and unprofitable questions humane traditions c. For these will but bring her into snares bewray her to Satan feed her disease and sickness and fetch her off from the divine simplicity which the Scriptures use in the Doctrine which is according to godliness 1 Tim. 6.3 4 5 20 21. Tit. 1.14 Mat. 15.9 2 Cor. 11.3 2. From ambiating and indulging a carnal liberty which will not be either checkt or confined by the restraint of law and rules Psal 2.3.12.4 'T is true where the spirit of the Lord is there is liberty And that ye are called unto liberty but not such as serves the interess and inclinations of the flesh or snaps asunder bonds of obedience Still you are the servants of God and so are under a law of liberty His precepts are Gyves upon your lusts but give you liberty If Conscience aspires after a carnal liberty she is in hazard of the most lamentable captivity 2 Cor. 3.17 Gal. 5.17 1 Pet. 2.16 Jam. 1.25 2 Pet. 2.19 3. From arrogance either in justifying her self as if she knew enough already This will precipitate and out-law Conscience perverts and overthrows knowledg prevents and obviates all care and endeavour for its improvement and encrease Rom. 1.22 1 Cor. 3.18 2 Cor. 8.2 Prov. 26.12 Or in imposing on your selves The rules she dictateth may not be without much less against the revelation or direction of God She is not Sarah the Mistress but Hagar an handmaid under God though above you and is to conserve and manifest rules to you not to create and make rules for you 4. From inordinate haste to which she is oft-times too prone and by which she is often-times perverted both in the determining and dictating of rules Let not thine heart be hasty Bid thy Conscience as the Levite did the Children of Israel consider and take advice first and then speak her mind that thou mayst be able to say with the Preacher For all this I considered in mine heart Eccles 5.2 Judg. 19.30 Psal 50.22 Eccles 6.1 3. Sift your Consciences Direct 4 and put your case to the ouestion in them 1. Sift what rules have they in this case 'T will actuate sleepy habits and awaken Conscience to attend your several affairs therefore the Apostle doth often appeal Conscience thus What! know ye not i.e. do not your Consciences tell ye this and that Rom. 6.3 16.7.1 1 Cor. 3.16 17.5.6.6.2 3 9 15 16 19.9.13 24. 2. Sift them by their rule Thou sayest this is your rule But tell me O my Conscience doth the law of my God say so too Where hath he revealed it where read'st thou it where is it written in the book of Nature or of Scripture shew it me for why shouldst thou measure thy self by thy self And if thou bind the law continually upon thy heart behold God hath assured thee When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee Luk. 10.26 2 Corinth 10.12 Prov. 6.21 22. 3. Sift them before their Ruler hath not God written to thee O my Conscience excellent things in counsel and knowledg that thou mightest know the certainty of the words of truth Wilt thou say this is the truth as in his sight Hath he not set thee up as a Preacher in my bosom to receive the Law at his mouth and cause me to hear his words and wilt thou Oh! do not prophesie deceits and speak the visions of thine own heart and say he sent me as the false Prophets sometimes did Behold he knoweth what is in the darkness and the light dwelleth with him Prov. 22.20 21. Rom. 9.1 Jer. 23.16 c. Dan. 2.22 4. Direct 4 Speak to your Consciences If they are slack in determining or slow in dictating general rules quicken and call them to their work It may be she is silent and doth not speak to thee because thou art silent and dost not speak to her Set to thine heart as the Preacher saith he did Jer. 5.24 Eccles 9.1 Urge her from 1. thy necessity of a rule in this case 2. from the nature of a rule which should be known and clear 3. from her nature and office who is to receive the rule from the supream Legislator and reveal it to thee 4. from the notoriety of that account which she must one day render unto him 5. Direct 5 Speak to God for your Conscience Sincere prayer is of no small prevalence in this case It giveth up Conscience into the hands of God its ruler and getteth down grace for the accomplishment of Conscience with rules Beg God 1. to instruct thy Conscience that he will open thine eyes and not hide his Commandments from thee that he teach thee in the way of his statutes and give thee an understanding that thou maist know his testimonies so David and with Job say to him That which I know not teach thou me Psal 119.18 19 33 34 125. Job 34.22 2. To incline and establish thy Conscience O! let me not wander from thy Commandments Make me to go in the path of thy Commandments Encline my heart to thy
testimonies Let my heart be sound in thy statutes Psal 119.10 35 36.80 6. Direct 6 Spend more of your time in consideration This will concoct what you already know and convert it into blood and spirits It improveth both the quickness and clearness of Conscience while truths are revolved upon the heart and it runs them over again with fresh attention and intention of the several faculties The most considerate Christian is the most knowing and best thriveth in his Conscience Her miscarriages are the issue of inconsiderateness Psal 1.1 2.64.9 Ecles 5.1 The iterated acts of meditation will 1. habituate the principles which you already know 't will root them deeper and rivet them faster upon the mind and memory And Conscience will be ever and anon calling them into counsel Psal 119.15 16 23 24. 2. They 'l affect and pour in oyl upon the flames of love delight and desire toward these and such other principles O how love I thy law saith David What was it that kindled and caused it to burn up to such an height It is my meditation all the day Psal 119.15 16 48 97. 3. They 'l advance these principles to an higher progress and proficiency in knowledg Meditation will not only be dilating on them but deducing inferences from them and drawing on the judgment and conscience from one field of truth to another for the delicious views of the full harvest of divine verities having drunk in so much sweetness already from a few sheaves of it This was it inlarged Davids understanding beyond his teachers and above the ancients as well as above his enemies Thy testimonies are my meditation Psal 119.98 99 100. Lastly Direct 7 Sin not against your Conscience but render your selves conformable to what rules she giveth Some men sin against her rules till they have sinned away her rules till God and Conscience give them over to their own lusts instead of giving them out his laws That as they loved to restrain the truth in unrighteousness and liked not to retain God in their knowledg they shall run where they lift for a time with a reprobate and remorsless Conscience Psal 81.11 12. Isa 6.9 10 11. Rom. 1.18 21 24 28. But Sirs if you would have Conscience true in giving rules to you you must be true to the rules which Conscience gives you you encourage Conscience when you exemplifie her laws in your lives and conversations But if you turn not her directions into duties you tempt her to deal at most but by halves with you as you do at best with her The doers of the Commandments have the most discerning Conscience and dwell most in comforts If ye know these things happy are ye if ye do them He that doth what he knoweth is most likely to know what to do He is secured by promise If any man will do his will he shall know of the doctrine and God will manifest himself to him Ps 111.10 Joh. 13.17.7.17.14.21 Q. 8. How should we so order our Conscience in relation to the second Proposition that she may give us a true and right testimony and none but such concerning our estates * See Chap. 3. Q. 3. Dir. 2. and actions To this end it is necessary That you 1. Ply your Conscience with arguments Direct 1 The influence of rational inducements with her cannot be small in that her seat and fixation is in the very highest orb of reason So that the more reasons you offer the more ready must she be caeteris paribus to her office and the more regular in her operations You may urge her 1 from her ability Thou and thou only under God canst fully and clearly testifie For what man knoweth the things of a man save the spirit of a man which is in him God hath set thee up as a shining lamp for surveying all the several periods and acts of my life and thou searchest all the inward parts of the heart metaphorically expressed by the belly 1 Cor. 2.11 Prov. 2.27 2. From her authority For this art thou constituted by God in and over me And this is his command upon thee to testifie what is my consonancy to or dissonancy from those laws he hath imposed on or engraven in me Thou hast his warrant and 't is thy work to witness a work approved by him in Scripture and agreeable to thy nature Who can exempt or what shall excuse thee Rom. 2.15 3. From her avail Thy single testimony alone doth supercede the witness of the whole world besides I can appeal from them to thee but from thee I can appeal to none but God Next under his thy witness is of highest weight both with him and me Job 23.10 11 12. Rom. 9. â— 4. From her acts Why didst thou dictate truths and laws to me if thou wilt deny thy testimony to my life By those I know what God appointeth and demandeth of me but 't is by this alone I can know what I am and what is done by me Should I know his statutes only or should I not also know my own self 2 Cor. 13.5 Besides how canst thou otherwise descend to judgment who passeth sentence without some previous evidence And if this be unsound that cannot be safe So that deny or deprave thy witness and thou undoest thy whole work 5. From her advantage Witness thou must and shalt Now it may be done with less smart and more security then if thou shouldst defer it till the cords of distress or fetters of death and judgment do constrain thee 6. From her account An account thou must render at Gods Bar shortly He will then open the book of Conscience and every line of thy heart and life shall be read over distinctly He now observeth what reflections and reports Conscience maketh of what hath been done by thee and hath eminently marked out her silence as a sore evil in thee Jer. 8.6 Eccles 4.8 7 From what attends Why O my Conscience my work and welfare both as to time and eternity do all turn upon this one hinge How can I repent either from or for my past or present sins or state if sinful on the one hand Or how can I rejoyce in or be thankful for my past or present sincerity and Gods salvation on the other if thy silence or partiality in giving witness shall leave me still under the thick and dark vail of ignorance 2. Press her by and before authority Direct 2 Subpoena her to appear at Gods Bar and there argue with her Psal 50.22 Jer. 12.3 Art thou not 1 to witness from him hath not he substituted and sent thee How wilt thou answer it to him then whom thou abusest infinitely if thou adventure either to suspend thy testimony or to speak untruly 2 Art thou not to witness for him i.e. in his cause and concern as well as on his commission Durst thou so slight his honour and therewith thine obligations as either to speak wickedly for him or to be speechless or
or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which speaks back what they should have been or now should be So that Conscience in her reflection is both to consult her own records and to compare the concern before her wherein she is to witness with those holy rules I advise then that you 1. Direct 1 Send your Conscience to search her own Records Here her actions are all bookt as before Q. 9. let her reflect hither remember and read them over without which you cannot now reach the end or reap the benefit of their being so reposited Remember this how they are enrolled and why Call it again to mind O ye transgressors to use the words of the Prophet Isa 46.8 Now that you may consult these records aright and have Conscience to reflect It s requisite that there be 1 Self-denial without which this work will not be done at all or not aright but Conscience like the unjust Steward will be writing fifty for an hundred For be sure your wills and affections yea Conscience it self through the corruption that cleaves to it will be drawing back from such a difficult and flesh-displeasing work or at most will not dwell long upon it And therefore the Apostle doubleth the charge Examine your selves prove your own selves as knowing how hardly we are brought to it and how the heart hangs back from it Luk. 16.6 2 Cor. 13.5 2 Serious deliberation lest you misread and misunderstand her records and the result be a mistake and misrepresentation of your case which will minister nothing but matter for repentance as it did unto David I said in my haste c. Psal 31.22 and 116.11 3 A steady diligence My spirit made diligent search Psal 77.6 1. In rubbing up and ransacking the memory where these records lie as in their most proper repository For many of our actions lie there rather as so much rubbish which we have swept out of sight then as so many records that are orderly shelv'd up for a surveigh 2. In reiterating this method our actions many times lie so far off and so many things interpose between them and the eye of Conscience that there must be a raised and repeated diligence yea and giving all diligence to remove other matters and to reduce them again to our minds 'T is therefore called a bringing back to the heart 2 Pet. 1.10 1 King 8.47 Isa 46.8 3. In the reception and right nicking of the means The court of records stands not always open and 't is ill slipping the first season Now diligence would be doing e're the doors are shut and the draught by Conscience is yet fresh and unsullied As David sometimes immediately reflected upon the cutting off of Sauls garment and upon his numbring the people But at another time when he yields to his own sloth and falls not in with the first season Vriah is murdered and his Wife constuprated by him c. and he never casts a reflex upon either of these prodigious acts yea notwithstanding the Parable came so pat and plain upon him till the Prophet was fain to put himself in the place of Conscience and tell him Thou art the man and you know what this negligence cost him 1 Sam. 24.5 2 Sam. 24.10 Chap. 11 and 12. Psal 51. 2. Direct 2 Set Conscience by those holy rules whereon she must reflect The rule is of necessary reflection on and of as needful resolution in witness-bearing For how shall Conscience witness or reflect on this as good or on that as good but by comparing this and that with the rule which can alone resolve her what is good and what is bad Now as Gods revealed will is the only rule and measure of all moral good and evil so the reflection of Conscience connoteth a respect to this rule For Conscience doth not cast back an enquiry after the physical being of an action as whether I have eat or drunk but after the moral being of that action as whether I have eat or drunk to Gods glory c. as his law enjoyns me or else to excess c. as his law inhibits me Mic. 6.8 1 Joh. 3.4 1 Cor. 10.31 Eph. 5.18 Now hereunto these three things are requisite which though they are not of that obvious necessity and distinct use in those sudden and transient reflections which Conscience often maketh yet are they of very needful observation and useful distinctness in her more solemn and abiding reflections in the more serious returns we are to make upon our selves as before the Sacrament c. or when we undertake the solemn examination of our selves 1. Set the rule before thy Conscience in its spiritual power purity and in the several parts of it On this she is to reflect and by this she must be regulated 'T is not enough that you have them lying in habit with the sunteresis but they should be now actually educed and brought forth to view For in that you are now to search your selves by them you must take an actual surveigh of them David therefore did not satisfie himself that the laws of God were ever with him but he did expose and lay them before him Thy judgments have I laid before me Psal 119.30 cum 98. And without this the course you are now taking will be much-what ineffectual and can never be fully commensurate with your design this duty or Gods demand who bids you take heed to your ways according to his word Psal 119.9 2. Sift your Conscience and therewith your lives and actions by the rules compare her and them with this Examine your selves prove your own selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as men try metals by bringing them to their proper measure as Gold and Silver to the touch-stone 2 Cor. 13.5 Self-discussion by the divine standard is of singular advantage both for the discovery of your sins as David and Paul found it and for the drawing out a discovery of your sincerity as Job Ps 19.11 12. Rom. 7.8 9 c. Job 23.10 11. Will you but cast an eye on this glass you should see more of the nature and number of your sins the nature necessity and beauty of Gods service and continuing therein should contract his blessing on your selves Jam. 1.25 But in your solemn examinations let me advise you to call forth the laws of God and rules of godliness successively and distinctly and so to compare the several periods of your lives with them both in the matter and manner of your actions Hath the matter of my life born accord to this that and the other precepts or hath there not been an attempt on and violation of both this and that and the other prohibition For the manner of my actions have they been done upon that account and with those aimes affections c. that these rules prescribe me and whereupon they promise a blessing to me By this course Conscience will be 1. Less complicated in her work through the artifices of sin or Satan They usually hide their
7. Exercise your selves to have always a good Conscience So Paul Herein do I exercise my self to have always a Conscience void of offence toward God and toward men Act. 24.16 Conscience will not be ensured or preserved without consideration exercise and pains 1. Co-united endeavours there must be as respects the subject Herein do I exercise my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is his study his labour his work his business which took up his outward specially his inward man Of so large an import is that word Here is matter enough to take up the whole Man Mind Memory Will Affections Members which had need be all imployed either for informing of or conforming to Conscience 2 Continued endeavours they must be as respects the circumstances Herein do I exercise my self always Let the times frown or favour the good Conscience let Conscience smite or smile whether you are under the arrests of Judgment or the happy liberties of mercy whether men speak well or ill whether the Candle of the Lord shine upon you on the one hand or the calumnies of men like so many arrows stick fast in you on the other whatever business be before you this business must not be behind or be neglected by you and herein use an holy constancy as you would maintain an holy Conscience and be able to say with Paul I have lived in all good Conscience before God until this day 1 Pet. 3.15 Job 27.6 3 Comprehensive endeavours they must be both as respects the state of Conscience that it be void of offence and the objects it regardeth likewise both toward God and toward man Keep the Conscience inoffensive if you would keep it entire and Evangelically good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes passively taken Phil. 1.10 Sometimes actively 1 Cor. 10.32 that Conscience neither give nor take offence either offend or be offended Eye Conscience in both kinds and herein exercise your selves constantly nor only as respects God nor only as respects man but as respects both God and Man first as respects God then as respects Man Let Religion toward God and Righteteousness toward Man be your continued exercise and you will neither impair the tranquillity nor injure the tenderness of your Conscience Job 2.3 Psal 15. Isa 33.15 16. Conscience hath both Tables of the Law committed originally to it The Conscience again committeth them as Josiah did to the other Powers as its inferior Officers when these bring Conscience word as Shaphan brought the King back word again saying All that was committed to thy servants they do it Then we have both a sincere and inoffending and also a secure and inoffended Conscience 2 Chr. 34.15 16. 8. Exercise Conscience oftner if you would have it always good The weal of Conscience lyes much-what within the walls of conscience If you vvould keep conscience vvell you must keep conscience at vvork sloth vvill beget sickness beget sin and incense justice to take away your talent Mat. 25.28 2. 1 Be frequent in examining Conscience ask how the case stands the frequent'st trier is usually the forward'st thriver in the School of Christ and of Conscience as well as of humane Literature The more you prove and examine Conscience the more you provoke and engage it for after-times and improve the experiences antecedent Psal 77.6 c. 2 Be forward in exciting Conscience Is it incident to drowsiness distempers deadness call upon it the oftener rouse it up by awakening Considerations thy Conscience is keeper of the Vineyards the other faculties and thine own Vineyard hast thou not kept Put it in remembrance of its duty and thy danger Provoke it by arguments of mercy and alarums of justice that if thou must say with the Spouse I sleep yet thou may'st say with her my heart waketh Psal 108.2 Cant. 1.6 c. 5.2 3 Be faithful in exonerating Conscience Whatever Conscience directed by the Word of God dictateth fail not to do it whatever it forbids thee forbear it else thou teachest Conscience to forbear thee limiting Conscience and not listning to Conscience are a ready way to the losing of Conscience 'T is miserable when men are churlish with Conscience and it must be said of you as Nabal's servants said of him He is such a son of Belial that Conscience cannot speak to him 1 Sam. 25.17 Listen to Conscience then and be led by it so shalt thou live in all good Conscience As God said to Abraham so say I to thee In all that Sarah in all that Conscience shall say unto thee hearken unto her voice If you would hold a good Conscience obey a good Conscience if it may not be heard it will away If it may command thee it will continue with thee Act. 23.1 Gen. 21.12 2 Tim. 1.3 1 Tim. 3.9 9. Exercise the good that is in and with your Conscience Actuate and imploy your implanted habits of Grace and these will grow into greater increases Keep up the lively exercise of Faith Love and Repentance and you keep up the exercise and enjoyment of a good Conscience These say to Conscience as David sometime did to Abiatbar Abide with us fear not he that seeketh thy life seeketh our life With us thou shalt be in safety Prov. 4.18 1 Sam. 22.23 Rinse Conscience upon every fall thou catchest from the filth which thou contractest in the waters of repentance The more tears of Contrition the more tenderness of Conscience and transcendent comfort Psal 51. Job 11.14 15. Raise and quicken Faith this will subdue enemies without sanctifie Conscience within sprinkle the blood of Jesus on it and suck continued virtue from his blessed promises 1 Joh. 5.4 5. Act. 26. Heb. 10.22 23. Repeat and continue the dear and delicious acts of Love which will facilitate the Commandments to you free Conscience in you and fits you to whatever capacity Christ shall call you 1 Joh. 5.3 1 Cor. 13.4 8. CHAP. III. Of the Pure and Defiled Conscience Q. 1. Whether the Conscience in man be naturally pure or defiled Touching this I must return you to what hath been already spoken Chap. 2. Quest 2. and 3. Q. 2. Whether a pure Conscience be attainable by man in this life THere is a double purity of the Conscience 1. Exact and legal as fully answers to what the Law asks 2. Evangelical and more large as fitly agrees with what the Gospel allows That excludes all degrees of pollution and includes all degrees of perfection this allows no degree of pollution and aspires after the highest degree of perfection 1. That legal and exact purity of the Conscience neither can nor ever was attained since the Fall by any meer man in this life 1. Who was ever priviledged in this life from the pollution of Conscience Who can say I have made my heart clean I am pure from my sin Who can understand his errors Who can bring a clean thing out of an unclean as man is not one There is not a just man upon the earth
exercise of his graces in you while he is evidencing his grace to you He requireth your offerings and the first fruits of you oblations with all your holy things and hath promised I will accept you with your sweet savour Cant. 7.12 13. Heb. 12.28 Ezek. 20.40 41. And now God is pleased by his own promise to undertake for his peoples peace while they persist in such ways as these Isa 26.3 c. 30.15 c. 32.17 4 Be more steady in the reciprocations of love with him Give him love for love Are his desires towards thee Let thy desires also be towards him Doth he rejoyce over thee do thou also rejoyce in him 1 Joh. 4.19 Psal 33.1 21. Isa 26.8 O love the Lord all ye his Saints While you live in Love there is an harmony of hearts and you 'l have no leisure for listning after those sinful avocations which displease God and disturb the Conscience Love will be adhering to and abiding with God and assimilating you to his goodness Besides love casts and keeps out tormenting fears and is of that transcending and inexpugnable force that like death it beareth down all before it Many waters cannot quench love neither can the floods drown it Psal 31.23 5.11 12. 70.4 1 Joh. 4.18 Cant. 8.6 7. Direct 5. Keep up a steady confidence and faith in Christ He was the cause and is the conservator of Evangelical peace It was procured by his Death and is preserved by his Intercession Herein he doth not only appear in our natures but for our sakes and in our steads as our Agent to preserve a corresponderce and prevent controversies as our Attâ—rney to plead our Cause and promote our Concernments And whereas every sin tends to a breach of peace he takes upon him to accord the difference and appease justice and he doth it not only by presenting our petitions for peace but by pleading the perpetual vertue of his own pacifick sacrifice and perâ—â—â—â— satisfaction for us Heb. 9.24 c. 6.20 â— Job 2.1 2. Rev. 8.2 3. Heb. 9.7 12. Now your work is to come unto God by him seeing he ever liveth to make Intercession for them that thus come Heb. 7.25 You may neither come in prayer nor by faith immediately unto God but through him in the vertue of his Mediation and Intercession Eph. 3.12 Col. 3.17 2 Corinth 3.4 Upon every new breach that your sin seems to make 1 Set the principle of faith at work afresh upon him An active faith will appropriate and draw the benefits of his Intercession into our own chanel He is entred by his own blood into the holy place for us He appeareth in the presence of God for us Heb. 9.12 14. It apprehends and eyes Christ as one that is herein about our business answering our accuser accomplishing our absolution according our crimes or charges with divine justice advocating our case with the Father and that we may be accepted before the Lord as one that bearing our names before the Lord upon his two shoulders yea upon his heart as a memorial before the Lord continually as the high Priest did when he went into the Holy of Holies Rev. 12.10 Heb. 9.7 11 c. 1 Joh. 2.1 Exod. 28.12 29 38. Yea an active faith will be able from the influence and efficacy of his Intercession to argue down both inward fears and outward force whatsoever may seem to introduce a charge or impeach the peace of our Consciences She concludes Wherefore he is able to save to the uttermost those that come unto God by him And challengeth them to speak or do their worst she is so secured in him Who shall lay any thing to the charge of Gods elect Who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Heb. 7.25 Rom. 8.33 34. 2 Send up the prayers of faith to him or rather to God by him Put thy petitions for preserving thy peace into his hands and they are sure to pass He will deliver them and the Father will not deny him 'T is the office he undertaketh to offer up the prayers of the Saints and he will therewith offer up his own incense 1 Joh. 5.14 15. Joh. 16.23 Rev. 8.3 If you would maintain Conscience maintain this confidence His Intercession affords you abundant arguments Seeing that we have a great High-priest that is passed into the heavens Let us come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need 1 Joh. 3.21 22. Heb. 4.14 16. Direct 6. Keep close to the Covenant of Peace Conscience fetcheth its comforts out of the Covenant of Grace 'T is its armory in times of Spiritual war and its treasury in times of Spiritual peace 2 Sam. 23.5 Heb. 6.18 2 Cor. 10.4 c. 4.7 Learn to be more conversant in it and keep close to it 1 Not only in fulfilling the condition it propoundeth of which before Q. 6. Though all the paths of the Lord are mercy and truth to such as keep his covenant and his testimonies 1 Chron. 16.15 16 17. Psal 25.10 103.17 18. 2 But by faith in the Promises it contains Every promise would thus end in peace for what is the Gospel but a Gospel of peace Or what are Gospel-truths but the glad tydings of peace Abraham and Sara had enough to perplex and intricate them but faith in the promise kept them immovable and unshaken Rom. 10.15 Gal. 6.15 Rom. 4.18 22. Heb. 11.11 God hath laid up immutable grounds of Comfort in his immutable Covenant If the fruits are mutable 't is because our faith is mutable The Promises are all Yea and Amen but our faith is yea and nay Let faith eye them more steadily and embrace them more strongly So did the Patriarks and they lived and died in peace Heb. 6.17 18. c. 11 13. 3 By frequent views of its perpetuity and continuance The mountains indeed shall depart and the hills be removed but my kindness shall not depart from thee nor the Covenant of my peace be removed saith the Lord that hath mercy on thee Isa 54.10 'T is a sure Covenant We have his word his oath his seal to confirm it to us and his own love and faithfulness are lain at pledg for the performance of it 2 Sam. 23.5 Psal 89.33 34 35. 2 Cor. 1.22 When ever therefore Conscience is ready to misgive thee call her hither and mind her of the immutability of Gods Covenant in the mutability of thy condition Tell her Thus saith the Lord if you can break my Covenant of the day and my Covenant of the night that there should not be day and night in their season then may also my Covenant be broken with you Jer. 33.20 21. c. 31.35 36 37. Direct 7. Keep on in the Commandments of God Keep up duty if you would keep off disquiet Peace of Conscience is preserved by obedience not only
thus plagued He as upon the borders of this crime Verily I have cleansed my heart in vain and washed my hands in innocency But he soon takes up the tentation Isa 49.4 Job 35.2 3. Psal 73.2 12 16. 3. To furious commotions both of their reason and passions so as to curse their birth to complain of life and to court and covet death saith Job 3. per totum Mark me saith he and be astonished even when I remember I am afraid and trembling taketh hold of my flesh My sighing cometh before I eat and my roarings are poured out like the waters My bones shook my hair stood up Job 21.5 6. c. 3.24 c. 4.14 15. 4. To fearful concussions of the very frame of nature in them I am troubled saith David I am bowed down greatly I go mourning all the day long there is no soundness in my flesh I am feeble and sore broken I have roared by reason of the disquietness of my heart My soul is full of troubles and my life draweth nigh unto the grave saith Heman I am as a man that hath no strength My members are as a shadow saith Job My bowels boiled and rested not Psal 38.6 7 8. 88.3 4. Job 17.7 c. 30.27 Conscience pours out blackness and darkness upon the constitution and this pours it back upon Conscience 5. To frightful conclusions against themselves As if all past were but hypocrisie all present were but iniquity and all future were but exclusion from mercy and enduring of misery as if it were not only past help but past hope What is my strength that I should hope saith this Soul with Job Yea where is now my hope as for my hope who shall see it My strength and my hope is perished from the Lord. My Judgment is passed over from my God My bones are dried up my hope is lost and I am cut off for my part I am counted with them that go down into the pit like the slain that lie in the grave whom God remembreth no more Job 6.11 c. 17.15 Isa 40.27 Ezek. 37.11 Psal 88.4 5. Upon such precipices may the prejudices and passions of pious Souls hurry them So that their Souls may refuse comfort as if they resolved with Jacob to go down into the grave mourning and to give the Sons of Consolation but Isaiah's language in another case Look away from me I will weep bitterly labour not to comfort me Psal 77.2 Gen 37.35 Isa 22.4 Let me only add that though I have justified these Propositions I must not be understood to justifie the passions and provocations instanced I have not written this for the patronage but plucking up of sin nor for the ulcerating but healing of Souls as also that others may hear and fear that they fall not after the same examples of distrust into the same excesses of disquiet Q. 12. What if a pious Soul hath hitherto persisted in the use of such means and yet finds no peace but his perplexities rather increase what shall he do Direct 1. Abide with perseverance Give not over but go on with the use of the means prescribed thee nor slacken thy diligence in the duties shewn thee If they are means they conduce to this end and will be crowned with success in the end And if thou expect to come at the end it must be by a continued use of the means These are not wells without water nor clouds without rain They tend to peace in their native operation and shall end in peace according to God's ordinance and promise Joh. 16.33 Isa 32.17 c. 26.3 Psal 119.65 Rom. 2.10 You say then you have not declined from the means but I doubt you have either declined from Christ in them or in your care about them Let me ask you 1. Hath there not been slightness in the course of your duties You do the work of the Lord but is it not negligently How often do you quicken and convene all that is within you How often do call upon your drowsie hearts Awake awake Deborah awake awake to this holy duty If you are slothful no marvel that God and Conscience do still scourge you for you are herein guilty both of unkindness to God and cruelty to your selves for as much as every duty hath a reward in it for you as well as it is a debt to him Jer. 48.10 Psal 103.1 108.2 Jud. 5.12 Be diligent then that you may be found of him in peace He is the rewarder of them that diligently seek him Their Souls shall delight themselves in fatness 2 Pet. 3.14 Heb. 11.6 Isa 55.2 2. Have not you slighted Christ in your duties You come and that often but do you come unto God by him Do you take him with you in the hand of your faith and in the arms of your love No marvel if God be strange to your Souls if you are strange to his Son What atonement what acceptance can you have or hope for but by him He is our peace Heb. 7.25 Jer. 14.8 Rom. 5.11 1 Pet. 2.5 Ephes 2.13 14. Do all in the name of the Lord Jesus from hence forwards Keep him fresh before the eye of Conscience This may fill you with confidence Christ now undertakes the case and that you shall in time have comfort Bring him in your hand and he beareth you upon his heart And he cannot be denied who hath his father's ear his father's heart Col. 3.17 Ephes 3.12 Joh. 16.22 25. Exod. 28.29 30. 1 Joh. 5.14 Direct 2. I advise you that notwithstanding 1 That you attend with patience You have need of patience of the patience of expecting as well as of the patience of enduring that after ye have done the will of God you may receive the promises I doubt your work is not done or not well done However there must be time allowed for between work and wages between seed-time and harvest In due season you shall reap if you fain not Heb. 10.36 Gal. 6.9 Durst you say with that profane Pursevant of King Joram This evil is of the Lord what should I wait for the Lord any longer Nay rather should you say with the Church In the way of thy judgments will we saith she have we wait for thee who in the midst of judgment remembreth mercy Yea and waits that he may be gracious to his when it will be the best season when it will be best for their Souls for the Lord is a God of judgment 2 King 6.33 Isa 26.8 Hab. 3.2 Isa 30.18 God will be known to be the God of all comfort and of this arbitrarily not at our but at his own pleasure and appointment He will speak peace and that in season in due season when it shall seem most free in him the giver and when it shall be most fit for you the receivers But you must leave eternity to take his own time and not look on it as if it would be at no time because it is not at your time The vision is yet