out and if I love God I may thereby be sure that God loves me p 1 John 4.19 But Lord so far as I am able by searching to know my own heart I desire nothing more then to come q Jerem. 3.21 to Christ to receive Christ r John 1.11 to be one with Å¿ Gal. 2.20 Christ to be conformable to Christ t Heb 2.11 And Lord I dare say with Peter thou that knowest all things knowest that I love thee u John 21.17 if prizing thee above all things in the world w Psal 73.25 if restless longing x Psal 119.20 for further acquaintance and more inward y Psal 106.4 communion if pantings after the secrets of thy z Psalm 25.14 presence fear of nothing more then to offend thee a Psal 119 1â—0 be infallible evidences of sincere love then I dare appeal unto thee that I love thee Therefore Lord perswade my soul thankefully to acknowledge that 't is in a safe condition On the contrary Thus Lord thou hast told me that if I live after the flesh I shall b Rom. 8.13 die But my heart life undeniably evidence that I mind nothing but carnality Therefore Lord convince me that there 's but a step c Job 21.13 but a d Psal 146.4 breath between me and everlasting death Thus Christians do but suffer and help your Conscience to do its office and then shall you have rejoycing in your selves alone and not in e Gal 6.4 another i. e. you will finde cause of rejoycing in the testimony of your own Conscience and not in others thinking you to be better then you are nor in your thinking your selves to be better then others Thus you have the offices of Conscience I come in the last place to speak of 4. The kinds of Conscience I know are coÌ„monly reduced to these 4. f Bâ—rn de consc p 1107. viz. Good quiet Good and troubled Evil and quiet Evil and troubled But intending the resolution of the Case before me in speaking to Conscience under the several kinds of it I shall speak to 8 kinds of Consciences The two first viz. the sleepy and the seared Conscience are peculiar to the worst of men The 4. next viz. the erring doubting scrupulous trembling Consciences are almost indifferent to good bad only the 2 former have a greater bias to bad and the 2 latter have a greater tendency to Good but the 2 last kinds viz. The Good and Honest and the Good and quiet Consciences are peculiar to Gods choisest favourites In treating of these I shall endeavour to acquaint you with the nature of each g But here I must say with Aug. non possum ut volo expl care quod sentio tamen quid moliar dicere peto ut non exâ—ectatis verbis meis sagac ssime si potâ—stis intelligatis Odi definire nam facilius est mihi videre in alterius definitione quod non probem quam quicquaÌ„ bene definiendo explicare Aug. T. 1. l. 2 de Ord. c 1. 2 p. 671. how to cure the evill how to obtain the good and hereby the Application will be entwisted with the Explication throughout my discourse I. The first and one of the worst kinds of Consciences in the world is the sleepy Conscience 1. The sleepy Conscience such is the Conscience of every unconverted person that is not yet under horrour their h Rom. 11.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camerarius in loc spirit i. e. their Conscience is asleep that as bodily sleep bindeth up all the senses and animal spirits so this spiritual or rather unspiritual sleepiness bindeth up the soul from all sense i Privatio omnis sensus judicij Illyr In pâ—aed loc of the evill of sin and want of grace and therefore in conversion Christ doth awaken k Ephe 5 1â— the Conscience The Disciples of Christ have their spirits waking when their bodies l Matth. 26 41 are slumbring i e. they have a gracious habit of watchfulness when they are overtaken with some carnal acts of sleepiness Christ complains of unkindness m Cantic 5.2 that his Spouse sleeps in the morning when he knocks for early entertainment but the unconverted let Christ stand knocking all the day till supper time n Revel 3 20. they will spend their day with their lusts and if Christ will knock and wait till the day of their life be almost spent then they 'l pretend to open but how long must God call How long o Pro. 6.9 10. wilt thou sleep O sluggard when wilt thon arise out of thy sleep and they 'l answer Yet p Concessio ironica ethopaeiam habens pigroruÌ„ elegantissimam Jun in loc q. videmus conscientiaÌ„ veluti veterno aut lethargo aliquam diu sepultaÌ„ c. Episcop Inst theol l 1. c. 3. p. 11. Causes a little sleep a litle slumber a little folding of the hands to sleep The plain truth is thougn wicked men cannot quite stifle their consciences q yet their Consciences do but as it were talke in their sleep and they take no more notice of them then they do of their dreams Causes of a sleepy Conscience are besides the sluggishness of our depraved natures 1. A spiritual intoxicâ—tion all unconverted persons are drunk with the love of sin and therein behave themselves like Solomons r Prov. 23.34 35. Jacet in corona charchâ—sij i. e. Galea ubi maxima seÌ„titur maris agitatio Jun in loc â—ras the vulg Version which may serve for a paraphrase quasi sopitus gubernator amisso clavo i. usu rationis Tit. drunkard that lies down to sleep in the heart of the sea or upon the top of a mast in the very midst of the greatest soul danger He doth that daily which Jonah did once run away from Gâ—d and then composeth himself to sleep Å¿ Jonah â— 5 when God is pursuing him with judgments and dreams of nothing but impunity happines Love of sin is the Devils Opium whereby he casts the Conscience into a dead sleep that no arm but of Omnipotency can waken it He meets with something in the world which he likes better then the holy ways of God and therefore will not seek God t Ps 10.4 5 11 13. Justitiam ut ille apud Platonem Thrasymachus appellat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elegantem stultitiam they sleep then aiunt deum dormire aut oblituÌ„ esse eorum quae fiant in terris c. Aug. Steuch Eug. Enar. in loc Gods ways are always grievous to him he hath said in his heart I shall not be moved God hath forgotten he hideth his face he will never see it he contemns God saith in his heart thou wilt not require it They wink and then conclude God doth not see them 2. Carnal conceits of grace and heaven At the best humane wisdom is their highest Guide
that it may be a sin to go against it but it can never so bind as it may be a virtue to follow it To follow an erring d Robins Obs c. 47. p. 246. Conscience is for the blind sinner to follow his blind Conscience till both fall into the ditch The violation of Conscience is alwayes evil and the following of an erring Conscience is evil but there 's a middle way that 's safe and good viz. the informing of Conscience better by Gods Word and following of it accordingly The Causes Causes of an erring Conscience besides Originall sin the effect whereof is blindness in the Understanding And the just judgement of God upon persons for not entertaining obeying and loving the truth as it is in Jesus besides these the causes are reducible to these Three Heads e Bresser l. 5. c. 23. p 556. Spaâ—sim 1. Negligence of learning the will of God f Discendi negligent a orta ex pigiritia Iâ—idem §. 2. 7. through slothfulness and love of ease and low esteem of the wayes of God I need name but one Scripture for both proof and illustration of this particular Eccles 4.5 6 The fool foldeth his hands together and eateth his own flesh Better is a handfull with quietness then both the hands full with travell and vexation of Spirit q d. He is a fool that puts himself into a posture of idleness g English An. that compoleth himself to do nothing that thinks it better to be without good things than be at some trouble in getting them h Pemble in loc 2. Pride whereby a man is ashamed to consult others and to be taught by them i Pudeat ignorantem alios consuleâ—e ab iis doceri Bâ—es ibid. Those that are sincerely consciencious are not free from a kind of proud modesty in being shie of making inquiry into practical cases there 's something of pride in their bashfulnesse to discover their ignorance in asking of questions for Conscience sake But those that are ungodly arrogate so much to their own judgment that to speak their own boasting they know as much as any man can teach them But as wise as they are a wiser then they calls them k Prov. 28.26 Qui suo fidit animo stultus est Merc. in loc fooles and their folly misleads them 3. Passion or inordinate affection l Bref ibid. c. about that whereof we are ignorant This warpeth our consideration for he that seeks truâ—h with a byas will run counter when he comes near it and not find it though he come within kenning of it m Arch Bishop Lawd Ep. Ded. before the relation of the conference You may gather the remedies from the opposites to these three causes of errour 1. Be industriously diligent to know your duty 2. Cure Be humbly willing to receive instruction And 3. Let not your affections out run your judgment But ther 's one rule I shall commend which if you will conscientiously improve you shall never be much hurt by an erring Conscience and I dare appeal to your own Consciences that 't is your indispensable duty you must use it and 't is so plain and easie you may use it Do what you know and God will teach you what to do Do what you know to be your present duty and God will acquaint you with your future duty as it comes to be present Make it your business to avoid know omissions and God will keep you from feared commissions This Rule is of great moment and therefore I will charge it upon you by express Scripture Psalm 25. v. 4. Shew me thy wayes O Lord i. e. those wayes wherein I cannot erre n Mandata tua ostende quae me non permittant errare c. Remigius in loc Teach me thy paths i. e. that narrow path which is too commonly unknown o Semita dicta quasi semi via quia angusto calle ditigitur nec vulgo nota est sed occulto itinere ambula tuâ— Bruno in loc B P. T. 11. p. 96. those commands that are most strict and difficult V. 5. Lead me in thy truth and teach me i. e. teach me evidently that I may not be deceived so teach me that I may not only know thy will but do it p Remig. ubi sup Here 's his prayer but what grounds hath he to expect audience For thou art the God of my salvation q. d. thou Lord wilt save me and therefore do not refuse to teach me On thee do I wait all the day i. e. the whole day and every day q Arnobius in loc other arguments are couched in the following verses but what answer v. 9. The meek will he guide in judgement the meek will he teach his way i. e. those that submit their neck to his yoke those that are not conceited that they can guide themselves better then he can guide them he will teach them his ways r Non eos qui pracurrere volunt quasi seipsos melius regere possint sed eos qui non eri gunt cervicem neque reculeitrant Aug. in loc in necessary great and weighty matters they shall not err Å¿ Ejusmodi error nunquâ—m accidit vel certe non permanet de rebus necessariis magnis gravibus Bergius prax Cathol p. 247. Again Prov. 2. v. 3. If thou seekest after knowledge and liftest up thy voice for understanding v 4. If thou seekest her as silver and searchest for her as for â—id treasures v. 5. Then shalt thou understand the fear of the Lord and find the knowledge of God v. 6. For the Lord giveth wisdom out of his mouth cometh knowledge and understanding v. 7. He layeth up sound wisdom for the righteous he is a buckler to them that walk uprightly v. 8. He keepeth the paths of Judgment and preserveth the way of his Saints v. 9. Then shalt thou understand Righteousness and Judgment and Equity and every good path q d. Be but as diligent to get knowlege as a covetous man is to get money t Cartw. in loc and God will certainly give you such knowledge of his wayes as shall preserve you from errour u Dominus clypeus erit iis qui perfectâ—m omnibus suis numeris constantem contemplationis rationem in hisce reconditis divinisque rebus amplecti sint quo ab erroribus tuti serventur c. Levi Ghersom in loc and will teach you how to behave your selves both towards God and Man w Eng. Annor One Scripture more that in the evidence of three vitnesses this rule may be established Joh. 7.17 If any man will do his will he shall know of the Doctrine whether it be of God or whether I speak of my self q.d. Hinder not your selves from learning truth through fear of erour y Quà m perperam stultè hedÃe permulti dum errandi periculum metuunt hac trepidatione sese impediant ab omni
5. To make us strive to be more spiritual 6. To little lesse then force us to live more upon Christ but you must take the other rule if you would have these benefits 2. Do what possibly you can to get z Vide Bress l. 6. c. 2-5 rid of your scruples but if you cannot get rid of them act against them 'T is not only lawfull but necessary to go against a scrupulous Conscience or you will never have neither grace nor peace Should a Christian forbear praying or receiving the Sacrament every time his scrupulous Conscience tells him he had better wholly omit the duty then perform it in such a manner you would soon find to your sorrow the mischief of your scruples but grace will not leave him to his scrupulous humour Be resolute therefore and tell the Devil that as you do not perform your duty at his command so neither will you omit it at his bidding Do by religious duties as they that are afraid to go by water or to go over a narrow bridg they cease to fear when they have gone often over so by the performance of duties your scrupulous fears will vanish Act against your scruples 1. Positively by disputing them down and opposing their reasons 2. Negatively by slighting of them and not hearkning to them In short In all necessary known duties alwayes do what you can when you can't do what you would VI. The trembling Conscience is that which is disquieted a Dorotheus compares our consciences to those pits that Abraham digged and the Philistines stopped them with earth Gen. 26.50 Ob peccatum ut in aqua caenosa turbida nemo potest in ea vultum suum contemplari B. P. T. 4. p. 769. The trembling Consc and distressed with the apprehended hazard of the Soul's condition that doth nothing but accuse and condemn affright the Soul This of any needs least enlargement for every one that feels it is rhetoricall enough in expressing it There 's a twin-cause of a trembling Conscience viz. Sense of sin b Psalm 51.3 Psalm 40 12. Cause fear of wrath c Psal 38.2 8 Psal 88.3 c. Never sin like mine never heart like mine never case like mine Such are the constant complaints of a troubled spirit I meddle not now with that horrour of Conscience that follows prostigate d Nèmo a se extra se curret nullus sui asylum habet Eus Nieremberg de a t. vol. l. 2. p. 158. wretches I shall speak something of it toward the close nothing now For cure Cuâ—e I can give but hints Never keep the Devils counsell Break through all carnall reasonings to acquaint your selves with some faithfull spirituall Physitian or experienced Christian that may shew you the methods of divine grace and what others e 1 Cor. 10.13 have successfully done that have been just in your condition This premised 1. Notwithstanding yea in the midst of your saddest complaints Blesse God for an awakened conscience while there 's hopes of cure It is a good rule Be not too quick in administring comforts but we cannot be too quick in provoking f Read 1 Thes 5.18 with the verses next before and after to thankefulnesse If you can at present be thankfull that you are out of hell you shall e're long be thankfull for assurance of heaven This rule may seem strange but upon experience it's practice will discover it's excellency 2. Observe 't is Gods usuall method to bring the soul through these perplexities to the most solid spirituall peace Augustine g Instabas tu in occultis meis Domine severa misericordia flagella ingeminans timoris pudoris ne rursus cessarem jaÌ„ penè faciebam non faciebam sentiebam me ab iniquitatibus teneri jactabam voces miserabiles quamdiu quamdiu cras cras quare non modo quare non hac hora finis turpitudinis meae Aug. Conf. l. 9. c. 11 12. excellently expresseth his spirituall conflict how God followed him with severe mercy till he made him instant for thorow-holinesse God kept him trembling that he might leave dallying in soul-concernments Believe it Christian God is now storing thee with experiences which will be a usefull treasury throughout thy life Therefore 3. Do but hold on h 1 Cor. 15 8. Nihil tibi utiliuifâ—re scias quaÌ„ ut cum profunda quadam ac forti resignatione teipsum deo humiliter resignes in omnibus quae tibi evenerint Sive dulcia ea fuerint sive amara sive delectent sive crucient ita ut dicere possis O deus adorande etiamsi in hac viâ—a istaque pressura ad extremum usque judicij diem permanendum mihi foret te tamen haudquaquam deserere vellem sed constanter perpetuóque tibi adhaererem c. Thauler in histor vit p. 16. in the vigorous use of all means of Grace and reckon Gods keeping thee from turning thy back upon his ways when thou hast no comfort in them the secret supports he gives which thou tak'st no notice of count these for evidences that the Spirit is at work in thy heart and for pledges that he will perfect his own work e g. Count thy growing importunity in prayer or sorrowful complaint for the want of it a gracious answer of that prayer which thou thinkst is disregarded Count thy watching for a word to direct and support thee a notable efficacy of that word which thou countest doth thee no good Count thy restless dissatisfaction with every thing on this side God to be a love-token from God to assure thee that God will be thy satisfying portion and in the interim aske those well-grown christians that are now in the spiritually-sensible embraces of divine love whether they are not glad that God formerly took that course with them which he now takes with thee to bring them to these joyes Be encouraged therefore though thou hast a sorrowfull i Psal 126.5 6. seed-time thou shalt have a joyfull harvest Thus having spoken of those kinds of Conscience that are either evill or troublesome and how to cure them I now come to those desirable kinds of Conscience that next to Deity and heavenly Glory admit no hyperbole in their commendation viz. the good honest Conscience and the good peaceable Conscience and how to obtain them VII That Conscience is good in respect of its integrity The good honest Consc which gives a right judgement of every thing according to the word of God I grant that the law of Nature binds k Rom. 2.14 Ecclesiastical laws binde l Mat. 23.2 3. and Politicall laws binde m Rom. 13.5 but the Word of God is the principall rule n Norma principalissima c. Konig p. 3 4. which precisely binds the conscience in regard of it's Author o James 4.12 There is one law-giver who is able to save and to destroy Feare p Mat. 10.28 not them
they run away from it and will not endure to hear it by diversions and yet they can sooner turn their souls out of their bodies then Conscience out of their Souls yea amongst all these indignities it 's as fresh and active as if it were not thus abused it doth but watch it's opportunity when it will be heard when 't will make that which was done perhaps 40 years ago as if it had been but yesterday What ayles the great Emperours of the world h Insigne visum est earum Caesaris literaruÌ„ initium nam his verbis exorsus est Quid scribam vobis P. C. aut quomodo scribam aut quid omnino non scribaÌ„ hoc tempore Dii me deaeque pejus perdant quà m perire quotidie sentio si sâ—io Adeò facinora atque flagitia sua ipsi quoque in supplicium verterant Tiberium non fortuna non solitudines protegebant Tacitus Annal. l. 6. c. 6. page 146. that cause their terrour in the land of the living what ayls them to tremble with inward contrition is it a vain fear why then do they not shake it off is it the fear of men No they are above humane punishments Is it the fear of shame no the sin perhaps was secret at least man knows not the inward consternation of their spirits What 's the matter O they are haunted by the fury of their own Consciences Would wicked men but blab the gripes they sometimes feel even then when they out-face a Ministeriall or friendly reproof there would need no more to be said to evidence that a Conscience you will have which will first or last do its office 2. Your own Conscience will be your best friend or your greatest enemy of any creature unto eternity There 's i Vide Bern. de inter dom c. 22. p. 1070. no greater riches no greater pleasure no greater safety then a good Conscience Let the pressures of the body the hurry of the world the affrightments of Satan be never so great they can't reach the Conscience A good Conscience singularly chears the dying body joyfully accompanies unto God the departed Soulâ— triumphingly presents both Soul and Body unto the desired Tribunal There 's no more profitable means nor surer testimony nor eminent Conveyor of eternal happiness then a good Conscience And on the contrary there is no greater torment then of an evill Conscience though its gentler checks may be disregarded it s louder clamours will make you tremble O Sirs what will you do when Conscience shall upbraid you with your abuse of mercies incorrigiblenesse under judgements contempt of Christ and hatred of holiness you can't now endure to hear what Conscience hath to say how will you endure it unto eternity if one that killed his own Father k Parricidium vindicaturi Pelusii pro flagitij dignitate nulluÌ„ hactenus torturae ingenium per duxerunt non culeum non vivicomburium saevius quid cogitarunt piae scilicet matris naturae ferulaÌ„ conscientiam ad summae attrocitatis exemplum docti novam saevitiam didicerunt parricidam sancientes triduo cogi spectare occisi cadaver ut sic puniretur enormissimo omnium supplicio admonitione facinoris Jo Eâ—s Nieâ—â—â—berg de art vol. l. 2. pag. 156. could not in some Egytians account be more cruelly punished then by being compell'd to behold the murthered body for three dayes what a torment will it be to be forc't to behold every sin with every aggravation unto eternity here in bodily sickness there 's some intervalls to revive the Spirits but hereafter there will not be a moments intermission of unexpressible horrour unto eternity The Conscience shall roar under infinite wrath and the sinner shall be kept from annihilation under it by infinite power 1 Cor. 15.34 Thus I have in a weak manner performed my promise in speaking to severall kindes of Consciences with remedies and rules which laid together will I think amount to sufficient instructions How we may be universally and exactly conscientious viz. 1. Get your Consciences awakened from their natural Lethargy 1. 2. Preserve them tender from acquired searednesse m Heb. 3.13 3. Rectifie their errours as you would get cure of blindness n Eph. 4.18 4. Resolve their doubts as you would a claime to your lands o Rom. 14.5 5. Break from your scruples as from theeves on the road p Isa 35.3 4. 6. Lay your head in Christs bosom to cure your trembling q Isa 40.11 And then for the 7. integrity and 8. quiet of your Consciences Observe the rules proposed as punctually as you would Physitians bills in a tedious sickness 1. Avoid sinning as you would a train of gun-powder r Job 18.15 2. Be as quick in your repentance as in the cure of a Pleurisie s Zeph. 2.2 3. Live under the apprehended presence of the jealous God t Ezek. 11.5 4. Examine you hearts as Princes sift out treason u Lam. 3.40 5. Pray for sutable grace as starving persons cry for food w Psa 143.7 8 6. Let euery action be as an arrow shot at a mark x 1 Cor. 10.31 7. Think of God as of a wise Physitian y Job 40.2 8. Be as vile in your own esteem as you are in the eyes of a captious enemy z Eph. 3.8 9. Live upon Christ as the Child in the womb lives upon the Mother a Gal. 2.20 10. Love God as near as possibly you can as God loves you b Psalm 18.1 2 But if these rules though thus contracted be too many and too long to be allwayes remembred that you may not be overcharged with that which should never be forgotten I shall commend to you some Spiritually chymicall extractions and if I might so express it Spirits of directions that may be to your Souls in your pilgrimage towards Heaven as your Ship-provisions in a Sea-voyage generally sufficient when others cannot be had Plainly practise these memorialls of direction in all your conscientious walking I. Consult duty not events There 's nothing in the world for us to do but to mind our duty Curious speculations c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem Alexandr Strom. lib. 6. p. 664. that tend not to holiness may be reckoned among your superfluities but mis-giving predictions of what may or will befall you in the discharge of your duty may be reckoned among your grosser iniquities and to venture upon sin to avoid danger is to sinke the Ship for fear of Pirats and must be reckoned amongst your greatest follies your worst of sins Is not their reason questionless their Conscience is dangerously distempered that practically argue this way of duty may probably procure mans displeasure and therefore to prevent that I 'le take the course which will certainly procure Gods displeasure Besides by-wayes will not lead you to the place you aime at d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 471. 466. but on the contrary keep your
discendi studio si Deo toti in obsequium simus addicti spiritum discretionis ab eo nobis datum ire ne dubitemus qui perpetâ—us sit dux ac director c. Calv. in loc for you shall never want the Spirits guidance while you practically follow his conduct z Gul Parisiensis Qui expresse docet ubi est invincibilis ignorantia quoad nos Deus sucouâ—ret nisi culpa nostra ejus opem a nobis avertamus quae sententia fâ—cit maxime ad providentiam Dei celebrandam Davenant determ q 45. p. 213. IV. The doubting Conscience A doubting Conscience is that which with trouble and anxiety suspends a Brochm T. 1. c. 3. q. 3. p. 7. its judgment not knowing which way to determine Doubtfulness of Conscience is that ambiguity of mind which consists in a standing or rather in a wavering ballance neither assenting nor dissenting b Conscientia dubia strictè negativè magisque propriè nil est aliud quam ambiguitaâ— sive suspentio animi censtituti in aqu librio c. Bress l. 4. c. 1. p. 350. To speak strictly a doubting c B ess ibid. §. 5. Vâ—x dubia conscientiae addita sit diminâ—ens seu alienans haud aliter quamens rationis enâ— d citur c. Voetius pt 3. p. 828. Conscience is no Conscience but onely improperly as a dead man may be said to be a man Conscience is a judgment of something done or to be done but now where there 's no assent there 's no judgment c B ess ibid. §. 5. Vâ—x dubia conscientiae addita sit diminâ—ens seu alienans haud aliter quamens rationis enâ— d citur c. Voetius pt 3. p. 828. but a privation of judgment and therefore so fat as it may be called a Conscience it is an evil Conscience at best troublesomly d Si non malitia turpi saltem tristi Voet. ibid evil and therefore ought to be deposed Some term the acting upon a doubting Conscience to be an acting besides e Praeter conscientiam Konig de cons vide p. 13 14. Conscience for they cannot be said to act according to Conscience because 't is properly none but aequivocally nor do they act against Conscience because Conscience permits them to act thus and no otherwise those act with or against Conscience where the judgment of Conscience is determined to say this is lawful or unlawful and he acts besides Conscience who remaines fluctuating and doubting whether such a thing be lawful or unlawful and yet doth or omits it Now the Apostle tells us f Rom. 14.23 Whatsoever is not of faith is sin By faith there we must understand that perswasion and security of mind whereby we believe and determine that such a thing pleaseth or displeaseth God is lawful or forbidden 't is not spoken of justifying g Minus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui fidem istam explicant de fide justificante salvifica c. Konig ibid. faith as if men sinned in eating or not eating because their sins were or were not pardoned In short in all duties that belong to practise we must be unweariedly diligent to perceive the truth that doubtfulness may be driven h away for the more certain knowledge we have of those things we do the more confident we may be in the doing of them and the more joyfull afterwards What therefore is the cause of doubting that it may be banished The Causes of doubting which I shall speak of briefly to say nothing of our ignorance i I speak of practicall doubts for of Speculative that proverbial saying of Aeneas Silvius is undeniably true cui plura nosse datum est eum majora sequi dubia Plat na de vit Pont. Pij 2 di p. 3.8 and weakness are these Two 1. Either want k Voet. Sél. â—â—sp pt 3. p. 828. or aequality of reasons that when we poyze and weigh things most impartially yet we are not able to come to a determination but the mind is still in suspence 2. Doubts arise from some peculiar reasons Generall reasons are not sufficient to make a conscientious doubt there must be intention of mind upon some particular reasons that must be duely weighed else we may be said to doubt of what we scarce think of They have not so good as a doubting Conscience and that 's a bad one whose doubts lurk in generalls who have onely some cloudy notions from without or foggy mists from within which they take no due course to clear Too many deal with their doubts as Cripples with their sores which might easily be healed but they make them a begging argument so the formall Hypocrites have alwayes their doubts and fears like the Lâ—pwings cry far enough from her nest about things generall or of lesser moment which they might easily answer and imploy themselves in things more profitable Shall I tell you how you can't expect I should resolve the allmost infinite l Qurt modit possit accidere conscientia dubin Resp Tot modis possè quot sunt genera questionum Azorius Inst Mor. l 2. c. 18. p. 135. particulars of doubtful cases but I 'le propose two remedies which with the blessing of God upon the conscientious improvement will give you light for smoak in things both Sacred and Civil Cure 1. About lesser matters this rule commonly holds good viz. m In dubio practico eligenda est via tutior ex praecepto scilìcet naturali Est certa revera communis Bress ibid. l. 4. c. 6. p. 371. §. 45. In things doubtfull take the safest course In things doubtfull ordinarily one way is clear take that e.g. I question whether such a recreation be lawful but I am sure 't is not unlawful to let it alone therefore to prevent the after reckonings of Conscience I will not meddle with it but n 'T is generally taken to be safest to take that way in things controverted wherein differing parties agree but that 't is not alwayes a good rule See Arch-Bishop Lawd's Conference p. 288. scqq In multis particularibus non tenetur home partem tutiorem sequi Sayrus clav reg l. 1. c. 13. p. 31. § 9. this rule will not reach all cases therefore 2. Bring the case to a point wherein the stress of your doubt lies but be sure it be a case of Conscience not of interest or prejudice but a case of Conscience such as you are unreservedly willing to be resolved in that you can in prayer as it were bring God a blanck to write what he pleaseth And 2. Pare off all those whibling demurs and carnall reasonings which may puzzle but can never satisfie you These things premised 3. Write down your case as nakedly as you can with the grounds of your haesitation in your writing make two Columns on the one side write those reasons you judge cogent for on the other side the reasons you judge of moment against
r ght God punishes Children for the sins of their Parents Exod 34.7 aye but those children have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers certainly by aprobation it may bee by imitation God punishes servants for the sins of their Masters Gen. 12.17 but sure the servants were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers by consulting it may bee by executing God punishes Wives for the sins of their Husbands Gen. 20.18 but those Wives were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers still by admitting by induring God punishes Ministers for the sins of the People Ezek. 33.8 but then those Ministers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers sure enough by not instructing by not reproving still the Justice of God is vindicated 2. Hence bee informed what piety and strictness and watchfulness is more especially required of those that have the care of others e.g. Kings and Parents and Masters and Magistrates and Ministers they should bee exemplary in godliness They have curam animarum and therefore they should have curam anima they have care of other mens souls and therefore they should look well to their own The want of this was her crime and complaint Cant. 1.6 They made mee the keeper of the Vineyards but mine own Vineyard have I not kept Oh those that are keepers of Vineyards had need to have special care of their own Vineyard 3. Hence take an account why the wicked of the world do so hate the godly and reproach and revile them it is this They will not bee partakers of their sins they will not commit them neither will they connive at them and this is the reason why the world hates them Ahab hates Michaiah and himself gives the reason because hee reproved him 1 King 22.8 I hate him hee never speaks well of mee Herod hates John Baptist because hee reproves him No wonder that Ministers of all kinde of men in the world are most hated the case is plain because they are reprovers Godly Ministers are wicked mens reprovers and wicked men are godly Ministers reproachers 1 Pet. 4.4 They think it strange you run not with them to the same excess of riot speaking evil of you 4. Here is matter of reproof and humiliation this day for our want of watchfulness in this kinde Oh which of us can say that wee are free from the guilt of other mens sins Every man may cast this bur of reproof and lamentation at his own conscience and there let it stick Parents every one ah my childrens sins Masters ah my servants sins Ministers ah my peoples sins Rulers ah my subjects sins Oh let us deeply mourn for want of relative holiness and more frequently and fervently pray that prayer Lord forgive mee my other mans sins 2. The second Use is of Exhortation and Caution together Is it so That it ought to bee every mans care not to partake of any mens sin Oh Christians let mee intreat you then to be very mindful of this duty bee perswaded beloved and the Lord perswade you to be tenderly careful and watchful that you do not partake of other mens sins These are infectious times and places that wee live in and multitudes there are that catch diseases and distempers from others but let mee tell you Christians that bodily diseases are not half so catching as sin is sin is an infectious contagious pestilential plague that spreads mightily in the world Oh take heed take heed that the guilt of other mens sins do not one day lye upon your conscience and bee put upon your account Let mee enforce this counsel in the words of our Apostle here and and they are very weighty and Emphatical Vers 21. I cha ge thee before God and the Lord Jesus Christ and the Elect Angels that thou observe these things without preferring one before another and amongst the rest this is one That thou bee not partaker of other mens sins Give mee leave to prosecute this in these three particulars 1. By laying down some Arguments to press this Caution and Exhortation 2. By pointing at what sins especially you must not partake of 3. By shewing you how you may so mannage the business and order the matter as not to bee partakers of other mens sins What are the Antidotes against this Infection 1. To lay down the Arguments 1. Consider you have sins enough of your own you have no reason to partake of other mens it is cruel to add affliction to your bonds Jesus Christ had no sins of his own and therefore hee could and did bear ours hee did take all mens sins though hee did not partake of any mans sins all were his by imputation Isa 53.6 Hee hath laid upon him the inquities of us all but none were his by perpetration and participation It is not so with us alas wee have sins enough of our own Man Woman thine own pride will damn thee if thou dost not repent and thine own hypocrisie and formality and worldliness and hardness of heart thou hast no need to take the sins of others said the Daughter of Zelophehad our Father died in his own sin Numb 27 3. aye that is enough to kill a man and damn a man his own sin 2. Consider It is a most monstrous sin it is a most dreadful sin to partake of other mens sins The Apostle speaks of committing iniquity with greediness Ephes 4.19 Sirs there is no such greedy sinning as this for a man to lick up and swallow down and devour other mens sins Naturalists tells us that Serpens Serpentem devorans sit Draco If a Serpent swallow down another Serpent it becomes a Dragon Oh Christians this sin of devouring other mens sins it is a Dragon-sin a Monstrous-sin a Dreadful-sin a Devilish-sin and therefore take heed of it 3. Consider If you partake of other mens sins you shall certainly partake of other mens plagues Rev. 18.4 Come out of her my people saies God namely from Babylon that you be not partakers of her sins that so yee receive not of her plagues See Prov. 13.20 A companion of fools shall be destroyed not only fools shall be destroyed but a companion of fools shall be destroyed if you sin with them you shall suffer with them and you shall suffer more because of them Read that Luke 16.27 28. And the rich man said I pray thee Father Abraham that thou wouldest send Lazarus to my Fathers house for I have five Brethren that hee may testifie unto them lest they also come into this place of torment Why would not hee have his Brethren to come to Hell to him Divines determine not out of any love to their souls there is not that charity to bee supposed in Hell Oh but because the sight of them and company of them would increase his torment This will bee the schreeking and howling in Hell among damned souls one to another oh woe worth the day that ever I saw thy face or that ever I saw thy face thou hast brought mee hither and thou hast brought
them for Spies v. 9. rejects their defence v. 12. renews and out of their own mouths reinforceth his Charge and suspition of them v. 14. threatens to commit them v. 15 16. commits them v. 17. puts Bonds upon one of them till the rest should quit and clear themselves and him of suspition v. 19 20. This is their cold and sad welcom and entertainment 2. The consequent of this their hard and distressfull usage and entreatment and that is trouble of mind horrour and perplexity of spirit And they said one to another c. The words then are the Holy Ghosts Report of the Case of the sons of Jacob their being spiritually trouble by way of Conviction or Judgement in their own which also is the Lord's Court of Conscience Wherein we observe the I. Actors Registers Accusers Witnesses Judge Tormentors themselves II. Processe in judging themselves Wherein 1. Self-accusation of the cause of their trouble their sin with the utmost aggravations viz. 1. In general We are guilty 2. In particular of Envy Wrong against a Brother whom in bitterness we saw without pity and were deaf to his intreaties Obstinate to the admonition of Reuben and abiding therein 2. In self condemnation Therefore is this distress come and his bloud required III. Execution Wherein 1. The smart by inward terrour and consternation their heart misgiving them is deeply affected and that makes them very abrupt Yea verily i. e. Alas what shall we do 2. The circumstance of the time when couched in And. 1. In general many years after the offence was done 2. In special now that they were outwardly in an afflicted condition Doct. 1. Every man hath a Conscience within himself 2. The guilt of sin turns a mans Conscience i. e. himself against himself 3. Conscience is apt to be very sensible when 't is awakened not only of sin but particular sins and the particular circumstances and degrees thereof to the utmost and charge all upon a mans self not upon Gods Decrees or Providence nor upon the Devil or evil Company c. 4. Envy unnatural affection cruelty deafnesse to the intreaties of the distressed obstinacy against warning and admonition continuance in sin without repentance c. are very hainous and dangerous 5. The accusations and condemnations of Conscience are terrible or cause terrour beyond all expression 6. There is a time when God will call over sins that are past and charge them upon the Conscience 7. Inward trouble of mind sometimes yea usually comes upon the people of God when they are outwardly in some distresse I shall speak of the two last and in them something of all the other saving the fourth containing the particular matter of Fact viz. cruelty and bloud which I shall not meddle withall These then are the two Doctrines 1. There is a time when God will call over past sins with horrour c. 2. This time of inwâ—rd horrour fals in with outward trouble Doct. 1. There is a time when God will call over sins that are past without repentance and charge them upon the Conscience with horrour Here 's the Case The sons of Jacob had formerly trespassed against God in the matter of their Brother And they said c. now and not till now that we read of is the guilt and horrour of it reflected upon their Consciences In sinne the act passes the guilt and consequent remains Sin is like some poyson which may be taken at one time and work at another it may be seven years after 'T was now more then seven and seven years that the poyson of this sin began to work 'T is true of Family sins Hos 1.4 National sins Ezek. 4.4 5. Lam. 5.7 Personal sins as here And that 's the Case 1. Not only of the wicked as in the case of Cain Gen. 4.7 If thou doest ill sin lies at the door to shut out Mercies and let in Judgements and that as a fell Mâ—stiff or a sleeping Lion ready to take thee by the throat whenever the Lord awakens guilt in the Conscience 2. But also of the Godly Psal 19.12 25.7 Job 13.26 Thou makest me to possesse the sins of my youth Reas 1. From God 1. God remembers all Amos 8.7 As I live saith the Lord Reas I will forget none of their works 1 Sam. 15.2 I remember what Amaleck did c. God hath three Books 1. Of Prescience wherein he writes down our names and his purposes concerning us The Arminians deny that Book 2. Of Providence wherein he writes down our names and all his care over us The Epicure and Atheist deny this as also the former 3. Of Postscience or remembrance wherein he writes down our names and all the particulars of our carriage towards him 1. Whether they be good no act of Piety or Charity not a cup of cold water from the Spring of Love not a drop of tears from the Spring of Godly sorrow not a sigh from the bottom of a broken heart but it s taken notice of botled recorded Mal. 3.16 Or 2. Bad not a wicked thought a malicious scoff or wicked action word motion but God marks it and sets it down in the Book of his remembrance Psal 50.21 Reas 2 2. God need not reflect or look back for he hath all things present before him that ever were are or are to come viz. 1. In Speculo decreti 2. In Causis particularibus Gods Knowledge called fore-knowledge and remembrance in respect of us and the things known is as his being altogether in puncto aeternitatis There is not in God first and second of time and cause no was and is to come but all is There is not with God beginning succession and end but his name is I Am and so is knowledge as himself yesterday to day and the same for ever 2 Pet. 3.8 The knowledge of men is as of one standing on the shore where some ships are past and out of sight one way others to come and out of sight another way others in sight right over against him but the Knowledge of God as of one on the top of an high Mountain where with one view all things are present Heb. 4.13 Reas 3 3. God also seals up our iniquities as in a bag Job 14.17 as the Clerk of the Sizes seals up the Indictments for the next Circuit nay God himself will bag them and seal them up with his own hand and signet Deut. 32.34 God speaking of the provocations of his People saith he Is not this laid up in store wtih me and sealed among my treasure So strict and earnest is God for security as we say Sure bind sure find What more sure and safe then that which God himself layes up in Bag and Cabinet and seals among his Jewels As when God makes up his Jewels of Mercy he will remember them Mal. 3.17 So when he casts up his treasures of wrath he will remember them Reas 4 4. Gods Truth engages him in this case his Word
sluggishnesse and enables yea ennobles us with gratious copious filial affections even groans and sighs that are unutterable expressions not to be expressed Cant. 1.4 Draw me and I will follow thee there is her Praier and her promise and there is no doubt of her performance she will as certainly follow as the Iron the Load-stone or the Card the North-pole Cant. 4.16 Awake O North-wind and come O South blow upon my Garden that the Spices thereof may flow out Awake and come there is the Praier O North and South wind there is the Spirit the soul that is the Garden gratious affections they are the Spices that flow out But some pretious Soul whispers in mine ears I blesse God I am not troubled with this lethargy my sails are so filled Quest that my mill goes and grinds nimbly only I am afraid the wind blows not from the right quarter pray therefore satisfie my conscience in this case Whether my activity in duty proceed from the Spirit of God We may easily be deceived by our enlargments Answ because there are many winds and gales blowing from several quarters which may set the soul in active going and doing as popular applause high opinions of the Preacher taking expressions in praier flourishing novelties and notions in a Sermon satanical infusions common and ordinary inspirations of the Holy Ghost vouchsafed to reprobates Heb. 6.4 5 6. All which or any of which way so draw and delight the heart that as Orpheus pipe they or it may make the heart dance in a duty and yet for all this it may be possible yea probable the heart may dance after the Devils pipe Ezek. 33.32 the resolution of this case would have been fitter for some antient experienced Master of Assemblies whose Bible is more in his heart than head than for so weak and worthlesse a person as I am who may truly say with Agur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 30.2 Surely I am more brutish than any man and have not the understanding of a man Yet seeing Providence hath laid the lot at my door to use Peters words a little altered Acts 3.5 Though silver and golden experiences and expressions I have none yet such as I have I shall willingly impart and communicate to you If you will lend me your patience I will give you my pains in resolving this weighty and worthy case of Conscience how a Christian may know whether his activity in duty be from the Spirit of God I shall commend to you these eight Characteristical Notes as so many Touch-stones 1. When we have beforehand earnestly praied and prepared our souls for such activity when you say and do to your soul as Jehu did to the worshippers of Baal 2. Kings 10.19 I have a great Sacrifice to offer O my soul warn and summon in all the powers and parts of soul and body be sure that not one be wanting and so by reading meditating and Prayer get our souls into a holy frame and gratious posture and humbly yea heartily also beg and beseech of God to carry us on Eagles wings through the duty we are drawing near to if we mount and soar aloft as Aquilae in nubibus Eagles to Heaven in that duty we may safely and surely conclude that activity is from the Spirit When Mariners buy a wind of the Witches as they do in Lapland and other places and they have it at every place and point according to the purchase of the one and the promise of the other they may undoubtedly conclude that wind came from the spirit of the Devil When we beg a wind from God and we enjoy it at the time according to our desire we may upon good ground say that wind came from the Spirit of God this will appear very clear if you please to lay together these four things 1. It is Gods Prerogative to hear Prayer Psal 65.2 Oh thou that hearest Prayer unto thee shall all flesh come 2. It is Gods Promise to hear Praier Psal 81.10 Open thy mouth wide and I will fill it spread thy sails by Prayer and I will fill them by my Spirit Luke 11.13 He will give the Holy Spirit to them that ask it 3. It is Gods usual course to perform his Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that very kind Psal 10.17 Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine eare to hear I said not to the seed of Jacob seek ye me in vain Isa 45.19 4. It hath been the constant practise of Gods people to look after their Praiers to see what successe they have had Prayers come not out of the Ark of their souls as the Raven did never to return but as Noahs Dove to come back again with an Olive branch into the soul Psal 85.8 I will hear what God the Lord will speak for he will speak peace unto his people and to his Saints Saints do not shoot the arrows of their Prayers as children do shoot them away and never mind them but as Archers that shoot their arrows up into the air and stand expecting their returns down again if our activity come from the return of Prayers it must be from the Spirit When Elias prayes so fervently that fire might come down from Heaven and consume the sacrifice and it did so the people might justly cry out the Lord he is God the Lord he is God 1 Kings 18.37 39. So when we pray for fire and fervour to come down from Heaven on our service and it comes we may cry the Spirit of God the Spirit of God 2. When our activity carries us supra sphaeram activitatis above the reach of any creature when dust is carried up on high the wind does it when dust and ashes are carried up on high in a duty the wind of the Spirit does it If a Chymist dissolves a stone into drops of water we may be sure some help higher than a creature hath helped him If a heart of stone shall be dissolved into drops of water in a duty it must be some help higher than a creatures must do it if Ganymedes be carried up to heaven it must be by the help of Jupiter if the soul be carried up to Heaven so in a duty that an extasie rather than an activity it is by the help of the Spirit if our spirit cries in a duty with sighs and groans that are unutterable it was enabled by the Spirit of God Rom. 8.26 when we are carried through difficulties doubts duties dangers that seem impossible impassible by reason of the Lyons in the way and the Lyons in the streets that stand open-mouthed to devour us Pro. 26.13 Then to venture through all fire fury faggot this is of the Spirit of God When Daniel shall continue active in Prayer three times a day with his windows open that all might see him when there were Lyons in the way indeed Dan. 6.10 When Luther in outward streights shall have such