some vow solemnely made which God will require Deut. 23. 21. Eccles 5. 4. 5. 6. or for breach of a faithfull promise made in matter of moment to another Of great affliction of Conscience for both these home examples may bee brought both of men and women and the wound hardly cured The remembrance of sinnes past in youth committed in time of great affliction may cause trouble Iob Chap. 13. 26. The Law powerfully enforced and applyed without meditation of the Gospell may cause this affliction vpon lesser sinnes committed then those condemned by the letter of the Law especially if the Conscience be tender euen for inward thoughts of heart conceiued to be a mans owne when they bee but meere suggestions and Satanicall blasphemies as may be seene in that wounded spirit and most lamentably distressed soule here not farre from vs in this Countrie Section 2. Of the short continuance of this wound in some THis Soules sicknesse Pro. 18. 14. greater then any bodily sicknesse hath not a like continuance in all In some it is but for a while in Peter short after he went out and wept bitterly hee could speake comfortably to Christ after his resurrection of his loue to him Dauid had a bitter conflict after Nathan had reprooued him and the Childe strucken with sicknesse so for numbring the people after Gad had done the Lords message to him but he recouered in short space Paul who was called Saul lay in Act. 9. 9. 17 18. affliction of spirit three dayes but after Ananias came to him he was refreshed and comforted Thus it pleaseth God to deale with some lest they should be swallowed vp of 2. Cor. 2. 7. too much sorrow And those which he thus sheweth mercy vnto are such as haue sinned and greatly transgressed in some odious sinne as adultery murther wilfull periury incest or bloodily persecuting Gods people which are vast sinnes deadlily wounding the Conscience They are such as thorowly and deepely can and doe lay to heart their sinnes with passionate apprehension of Gods wrath being quickly and in a short space at the depth of sorrow and neere the gulph of despaire Therefore God will not suffer such long to continue so that they perish not for God is gracious and of great compassion aboundant Exo. 34. 6. Ps 86. 5. Ioel 2. 13. in goodnesse and ready to forgiue Section 3. Of the long continuance in this wound AS God speedily easeth some so he lets other who haue not fallen so fearefully nor apprehend in so violent a manner their offences though they bee made sad and also be much perplexed with sorrow and griefe for sinne to lie longer vnder it And it happeneth thus vnto these 1. Sometime from Gods restraining of his comfort for causes best on owne to himselfe yet let these cry to God and beg of him as Dauid did to say vnto their Psal 35. 3. soule I am thy saluation 2. Satans working what hee can to make them despaire by casting into them impure and blasphemous thoughts and seeking to perswade them that these are not his but the filth of their hearts and malice against God by telling them that they haue sinned the sinne against the holy Ghost by aggrauating their sinnes endeauouring thereby to perswade them that their sinnes are hainous in Gods sight though hid from man and therefore God hath left them heareth them not helpes them not because of the greatnesse of their sinnes These and other false suggestions hee troubles them with with which they should not bee troubled because the Diuell is a lyar and euer a deceiuer 3. This affliction sometime continueth longer for want of timely comfort from such as should afford him comfort Therefore the Apostle had great care 2 Cor. 2. 7. 8. 11. of this lest the man which had committed so foule a fact should haue been swallowed vp of too much sorrow because the Church failed to shew him grace and fauour Hee therefore perswades them to forgiue him and to comfort him lest Satan should get aduantage of whose deuises in this case Gods Ministers Gods faithfull people should not be ignorant 4. This continuance is in part from the party afflicted and that many waies First through ignorance and errour of iudgement in their owne spirituall estate with God falsely supposing themselues to bee worse then they are because of their often failings as if Paul Rom. 7. 19 failed not in that which he would haue done because of their falls as if excellent men had neuer fallen not a Noah Lot Moses Aaron Dauid Peter and others Because the affliction continueth Ps 13. 77. 7. 8. 9. 88. 14. 15. 16. and they not deliuered as if Dauid neuer said shall I neuer be remembred and why castest thou off my soule Let the Psalmes quoted in the margin bee read and see how he held himselfe as almost a forsaken Psal 22. 1. man who also cried out my God my God why hast thou forsaken mee 2. Through the weaknesse of their faith during the affliction not being able to apply the promises so comfortably as they should when yet in this state they should remember what the Father of the Child said Lord I beleeue Mark 9. help my vnbeliefe found acceptance with Christ they should say with Dauid why art thou disquieted O my soule trust in Psal 42. 5. God 3. Through their false censure vpon themselues as that they want graces because they be weake in them or that they feele them not to worke so liuely as formerly they haue felt them or now perceiue them to bee in others or that their graces which they haue are not true but shadowes and the counâ—erfeit of graces or that they are hard hearted that they cannot repent vnfaignedly but are full of hipocrisie But this false and too base esteeme of themselues must they lay aside and consider First that they shew to much vnthankfulnesse to God for that which they haue when it becommeth the vpright to Ps 33. 1. be thankfull Secondly that they sinne in belying themselues Thirdly that they take parte with Satan against their owne soules for this is that which hee doth striue for to make them to condemne themselues thus falsely to bring them to despaire and therfore should they not thus vntruly be accusers of themselues and bee their owne enemies 4. They continue thus See the remoouing of these in the booke intituled The Christians daily walk in holy security and peace 2. part from pag. 39. to 174. through manifold false feares as that God will not pardon theÌ„ that God loues them not that they are cast-awaies that it is too late to repent that if they could repent it would be held hipocrisie and so to no purpose that their case is worse then any mans and many such like 5. Their replies which they make against offered comforts to preuent their owne peace and deliuerance of which and how to answer them
of his debt Conscience is a witnesse standing by iustifying that payment by which he is freed from the debt Section 3. Of the comfort which ariseth from this iustification of Conscience SIngular is the consolation which a godly Christian reapeth by this Conscience so witnessing his faith in Iesus Christ as before is shewed For what benefit by Christ through faith is obteined in Gods mercie in that this Conscience doth comfort vs Now the benefit is manifold First It comforteth against Rom. 8. 4. the terrour of the law for in Christ wee fulfill it Secondly against the Rom. 5. 10. feare of Gods iustice for attonement is made his wrath appeased and he reconciled Thirdly against 2. Cor. 5. 18. all Satans accusings for Christ hath ouercome him for vs. Fourthly against Ioh. 14. 30. falls of infirmitie and sinning after we be in Christ for Christs bloud clenseth Heb. 2. 14. 1. Ioh. 1. 7. Mat. 1. from all sinnes He saues his people from their sins and when they do sinne he is their Aduocate with the 1. Ioh. 2. 1. Father and their propitiatiation Fifthly against fainting vnder afflictions for they are changed from punishments into chastisements Heb. 12. 5. 6. and from the signe of Gods anger into the witnesse of his loue for as many as he loueth hee chastiseth and scourgeth Sixthly against all sad sorrow because of our great imperfections our too much ignorance our vnrighteousnesse our defect in holinesse and the remainders of sinne and corruption in vs. For Iesus Christ is our purity wisdome righteousnesse sanctification 1. Cor. 1. 30. and redemption Seuenthly against the feare of death for he hath ouercome death abolished 2. Tim. 1. 10. Ioh. 10. 28. it and giuen life and immortality Lastly against the dread of damnation Rom. 81. 33. 34. Hell and destruction For Christ hath freed and iustified vs who can then condemne Conscience by witnessing our faith in Christ affordeth vs consolation against the feare and dread of all these things We must therfore labour for it by the meanes whereby it is attained of which before So must wee endeuour to keepe it when we haue it Section 4. How to keepe this iustifying Conscience TO keepe this comfortable conscience there are two things to be obserued of vs 1. To take heed of such things as may ouerthrow it and make vs to lose it and they chiefly are these three First to vphold a couenant of workes betweene God and vs his people professing the Gospell Secondly to maintain iustification by workes and not by faith without the workes of the Law Thirdly to lose our faith For he that loseth his faith loseth his good Conscience 1. Tim. 1. 19. And whosoeuer doe hold a couenant of workes and righteousnesse thereby are in bondaged to the Law are fallen from grace propounded Gal. 5. 4. by the Gospell they cannot attaine to righteousnesse Rom. 9. 30. 31. 32. and 10. 2. Christ profiteth them nothing so remain they vnder the curse from which by Christ onely they must be freed Therefore such cannot Gal. 3. 13. and 5. 4. haue this iustifying Conscience but by these means doe lose it because it witnesseth it through faith of the Gospell and not by the Law 2. To keepe this Conscience as we must take heed of that which may ouerthrow it so must we be carefull to maintaine and nourish that which will preserue it and that is by strengthening of our faith by holding to the Couenant of Grace by meditating vpon not onely the sufficiencie but also vpon the efficacie of Christ his satisfaction and merit of his obedience particularly for euery one of vs beleeuing to be saued onely by him by considering of Gods faithfulnesse and truth in his gracious promises made to vs in Christ and by the frequent vse of the Lords supper in which our faith may be greatly strengthened First by beholding God the Father giuing Christ his Sonne Secondly by considering how Christ offered himselfe Thirdly by both these to gather the infinite loue of both towards vs Fourthly by assuring our selues first that we may apply Christ particularly secondly that Christ is receiued into vs for I am in Ioh. 17. them saith hee Thirdly That we can no more lose Christ then the elements which we haue receiued Thus by the Sacrament may our faith bee strengthened and so our iustifying Conscience preserued which witnesseth onely so as wee haue faith to beleeue so as if faith faile it faileth if faith haue it work then this Conscience hath it worke and affordeth vs singular comfort betweene God and vs. And thus much now at the length concerning a good Conscience and all the differences thereof the generall fruit and benefit of all followes CHAP. 52. Of the singular effect which ariseth from a good Conscience regenerate quiet vpright pure and iustifying WHen man hath attained to a good Conscience regenerat and that it be quiet pure vpright and witnessing our faith in the Lord Iesus through the binding power of the Gospell it worketh a holy and reuerent boldnesse with confidence 1. Ioh. 3. 21. Eph. 3. 12. Heb. 4. 16. Ioh. 21. 17. 2. Tim. 4. 7. to haue accesse vnto God to make vs euen after fearefull falls being truly penitent to appeale to God concerning our loue to him to be assured of our saluation to be comforted in great afflictions being able to say let him slay me Ioh. 13. 15. 18. and 16. 19. yet will I trust in him I shall be iustified for my record is in heauen and witnesse 2. Cor. 5. 6. 8. on high and lastly to desire to be dissolued and to be with Christ For through this good Conscience so quiet pure and vpright Psa 44. 8. our hearts are freed from feares and we haue a holy glorying in the Lord with giuing him thanks and praise for our place Rom. 8. 33. 〈◊〉 and attonement with God concluding that nothing can separate vs from the loue of God which is in Christ Iesus But here lest many bee deceiued it shall not be amisse to shew a difference betweene this holy Confidence arising from Conscience and fleshly presumption of which in the Chapter following CHAP. 53. Of the difference betweene confidence from a good Conscience and presumption from a deceitfull heart THere be two rocks on which man split their Soules the one is desperation which most feare and fewest feele the other presumption which almost none dread and yet by it most are tumbled into Hel before they be aware not one of tenne thousands shall we heare of despairing but tenne thousands to one of them presuming as the whole World in the daies of Noah a whole City yea many Cities while one Lot feared and the rest by presumption perished Now holy Confidence with a good Conscience preserueth from both from the one and from the other so that a godly man shall neither despaire nor presume Confidence is opposite to
see the forenamed booke and the first Fol. 409. volume of Master Perkins touching consolations to a troubled Conscience 6. And lastly is their ignorance of the true remedies or inability to apply thsm rightly Section 4. Of the effects of Conscience afflicted THe sorrowfull effects of a wounded spirit are not a few as a deiection of spirit without cheerefulnesse in religious exercises as in hearing the word praying receiuing the Sacrament Christian conference and the like Terrours and feare beset them sometime and they are troubled with terrifying dreames sorrow of heart also oppresseth their spirits Hence is it that they neglect their callings lay aside the duties therof are carelesse of their verie necessarie worldly businesse and much addicted to solitarinesse and to sit musing in a dump Their soule is vexed and finds no rest Dauids soule was Psal 6. 3. 6. 31. 10. troubled within him hee was full of griefe sighes wearied with groanes and washed his couch with teares This was it that made Peter to goe out Matth. 27. and weepe bitterly This weakeneth the bodie yea Dauid telleth vs that his Ps 31. 10. strength failed him and his bones were consumed by reason of his sinne for a broken spirit dryeth thâ— Pro. 17. 22. bones It will make a man weary of his life and to vtter sometimes very vncomfortable words such as Psal 77. 7. 8. 9. these will the Lord cast off for euer will he be fauourable no more Is his mercy cleane gone for euer Doth his promise faile for euermore Hath God forgot to bee gracious and hath he in anger shut vp his tender mercies Yea hee will cry out My God my God why hast thou for saken Psal 22. 1. mee These other such like bee the lamentable effects of the wounded soule and therefore let vs beware of wounding it and if it be wounded labour the curing of it Now for the curing of it note two things the preparatiues and the Remedie Section 5. Of the preparatiues to the curing of the wound THere are excellent preparatiues which help to make way to the remedy and they be these 1. Resist the Diuell and that in three things neuer dispute with him beleeue him in nothing hee saith and cast backe his secret blasphemous suggestions vpon himselfe when hee would make them thine thus resisting he will flie Iames 4. from thee 2. Beware of all causelesse feares and groundlesse suspicions of Gods fauour and loue 3. Do not deny Gods graces in thee extenuate them not nor vnderualue any of his gifts whereby thou shouldest falsely mistake thy selfe and iudge of thy selfe worse then thou hast cause to do 4. Know and beleeue that it is not sinning but the not repenting of sinne that damneth man For the best haue sinned and note also a difference betweene the regenerate and vnregenerate in sinning for in the one the man sinneth in the other it is not hee that doth it but sinne that dwelleth in him Rom. 7. 20. 5. Vnderstand that weaknesse and imperfection of graces and heauenly gifts makes not a nullity therof not that therefore they are not true graces in them 6. Conceiue thus much that the least degree and measure of Gods graces are true graces are a testimonie of Gods good fauour and aduanceth a man aboue his naturall condition and state 7. Take heed of making sense and feeling the Iudge of thy spirituall estate with God whilst thou art in affliction of Conscience and in perplexity of spirit for Cant. 3. 1. 5. 6. the Spouse may seeke her beloued and not find him for a while hee may withdraw himselfe for a space and not bee found nor answer And consider withall that it is one thing to haue graces and an other to feele them liuelie at the present Graces in their working are sometimes weak it ebbes and flowes waxeth waineth is more strong liuely at one time and lesse at an other so that a good Christian prayeth not beleeues not heares not ioyeth not loueth not goodnesse nor good men euer a like For he that faith he is alwaies the same in all holy duties did neuer any such duty well and much deceiueth himselfe 8. Thou must know a comfortable lesson which is this that a Christian mans obedience to the law is not legall now but Euangelicall performed vnder the Couenant of grace and not from the Couenant of of works which lieth not vpon any in Iesus Christ 9. When any comfortlesse or desperate thoughts molest thee checke thy selfe with Dauid and say Ps 77. 10. It is my infirmity I will remember the yeeres of the right hand of the most Highest call to mind thy former comforts thy foretaste of Gods fauour and experience of his loue and meditate and stay on that 10. And lastly in what anguish soeuer thou be yet cease not neglect not to pray to cry and call to cast vp eiaculations from thy Psal 77. 2. heart vnto God for Dauid sought God when his soule was without comfort yea in the sorrowes of death and paines of Hell euen then he prayed Ps 116. 4. and said O Lord I beseech thee deliuer my soule By these preparatiues the Medicine for the soule will worke Section 6. Of the soueraigne salue to cure the wound THe afflicted and sicke Patient hauing receiued these ten preparatiues the Medicine will worke well In the ministring whereof note first what it is secondly who must administer the Physicke thirdly what is the instrumentall meanes for it fourthly after the receipt what bee the Cordials for comfort The remedy for curing fully the wound is onely one and that is the sauing knowledge of Iesus Christ with faith in him For if wee bee truly informed in these things first what Christ is in his person secondly what hee was ordained to be for vs thirdly what here he hath done for vs fourthly what hee now doth for vs and fifthly what he will doe for vs hereafter at his second comming Then knowing first what wee by him are freed from secondly what wee are made by him thirdly what we haue here attained vnto by him fourthly and what in the end we shall be by him By the knowledge of all these things distinctly marked and vnderstood our faith will wholly rest vpon him our Conscience will be greatly comforted and all the obiections met with and fully answered which may bee made by Satan or by man himselfe and so the wound perfectly cured Section 7. By whom to be administred THe Physitian to administer the Medicine is inward and outward The inward and principal is Gods holy Spirit who begets faith confirmeth it makes man to take hold on Christ and giueth him spirituall comfort this is hee that is called the Comforter without whom no comfort spirituall we must therefore pray for this holy Spirit because God hath promised him Luk. 11. 13. The outward is Gods 2. Sam. 12. Act. 2. 37. 38. 16. 2.
God requireth truth in the inward parts And the want of this vpright Conscience is the cause of all fraud cousenages and villanies committed any where in all the world The meanes to get it is consideration of Gods all-seeing eye and the word for the rule and warrant in all our actions Now the same that begets it keepes it making a Paul to haue his conuersation in all simplicity and godly sincerity with cheerefulnesse CHAP. 50. Of the pure Conscience THis is the Conscience which euer accompanieth vprightnesse for he Iob. 8. 6. that hath the one hath also the other he that is pure is vpright Of this pure Conscience the Apostle maketh mention 1. Tim. 3. 9. 2. Tim. 1. 3. This is the conscience that cannot endure defilement Section 1. In whom it is and how attained THis is the Conscience of such as be sanctified by Gods spirit for the 1. Pet. 1. 22. Spirit purifieth the soule And faith purgeth the Act. 15. 9. heart and conscience taking hold of Christ by Heb. 9. 14. whose bloud the Conscience is purged from dead workes Moreouer it becommeth pure by the puritie of the mind the minds 2. Pet. 3. 1. of the regenerate are pure and therefore so is their Conscience for vpon the defilement of the mind the Conscience saith the Apostle Tit. 1. 15. is defiled Lastly it is pure by the wisdome giuen Iam. 3. 17 of God from aboue for it being pure and the light of the Conscience it must also be pure Section 2. Of the effects hereof THis sanctified purged and pure Conscience worketh first a detestation of all vncleanenesse for it looketh to the rule with a pure mind and the purity of wisdome from aboue 2. Cor. 7. 1. Iam. 1. 27. which rule forbids all filthinesse of the flesh and spirit all defilements and Isai 30. 22. spots of the world and all Iude vers 23. fleshly seruice impurity in Religion And therefore Conscience auoideth all such filth and vncleanenesse whatsoeuer Secondly it stirres vp a man to purity as the Rule commands it and religion tieth vnto it Hence is it Tit. 1. 15. Psal 18. 26. Prou. 15. 26. that from this pure Conscience men regenerate are called Pure and because this puritie of it causeth them to flie all impurities in Religion and in conuersation which other of defiled minds and Consciences make no matter of they are reproached with the ignominious name of Puritans the name of old Hereticks called Catharists and Nouatians whose heresie these so nick-named are farre from Section 3. Of the signes of this pure Conscience NOw lest any bee deceiued by presuming of this pure Conscience as if they had it which haue it not the word of God giueth vs euidence hereof to know where it is First it holdeth the mistery of 1. Tim. 3. 9 and. 1. 5. faith for this is kept in a pure conscience Secondly it is accompanied with a Heb. 9. 14. pure heart Thirdly hee 2. Tim. 1. 3. that hath it serues God purely following the steps of holy forefathers Fourthly and lastly it is shewed by a pure life for this must needs come from thence because if the word be pure the rule of it Religion pure the Gospel pure the heart pure the mind Heb. 13. 18. pure Conscience pure then must needs the life be Prou. 21. 8. pure in liuing honestly in working righteousnesse Phil. 1. 10. and walking without giuing offence Section 4. How to keepe it pure WHen the Conscience becommeth pure it is to be kept pure which is by auoiding that which may defile it which is sinne for it is called filthinesse and Christ telleth Iam. 1. 21. Mat. 15. 18. 19. vs that it defileth the man We must labour for Gods spirit faith purity of mind and for the wisdome which is from aboue which maketh Conscience pure and will so keep it CHAP. 50. Of the iustifying Conscience THe last difference of the regenerate Conscience is the Conscience iustifying This witnesseth our righteousnesse before God euen that which the law requireth and this it doth not by the law but by the Gospell in all those in whom it is the power of God to saluation and are iustified by faith in Christ Section 1. How the Conscience comes to iustifie Q. HEre it may be asked how the Conscience by the Gospell doth so iustifie a man Answ First The Gospell commandeth to beleeue in Christ Iesus 1. Ioh. 3. 23. Secondly it teacheth first to reiect righteousnesse of workes by the law in our owne persons Rom. 3. 20. Phil. 3. 9. the Gospell is vtterly against this Secondly it teacheth and reuealeth not an other righteousnesâ—â— but an other way to attaine it which is not by works but by faith in Christ for the Gospell Rom. 10. 30. 31. 32. and 3. 28. 2. Cor. 5. 21. Rom. 4. 23. 24. hath made known that the righteousnesse of the law is in Christ and that such as beleeue in him haue it imputed to them and so become they righteous before God Thirdly what the Gospell commandeth and teacheth that it maketh Eph. 1. 13. good through the effectualnesse of the Spirit and so bindeth Conscience to beleeue and obey the same If any professing the Gospell feele not this binding power it is for that they remaine ignorant of it or that their knowledge is not sanctified to them or for that it is not pressed home to the Conscience Section 2. In what the iustifying Conscience doth stand and how it differs from a iustifying faith Q. HEre it may be demanded wherein is this iustification of Conscience Answ It stands in the witnessing of our faith in foure things First that we beleeue what Christ Iesus is in himself as the Eunuch did Act. 8. 37. Secondly that we beleeue what he 1. Cor. 1. 30 was made for vs that beleeue in him euen our wisdome righteousnesse sanctification and redemption Rom. 10. 4. 30. and 3. 26. the end of the law for righteousnesse to all that beleeue and our iustifier Thirdly that we doe beleeue to be iustified by him and onely stand iust by his righteousnesse imputed Gal. 2. 16. without the workes of the Law Fourthly that we beleeue in thus beleeuing that God for his Son Rom. 4. 3. 5. 23. 24. 2. Cor. 5. 21. Iesus Christs sake will yea and doth account vs righteous before him All these acts of faith it doth 1. Ioh. 5. 10 witnesse for vs vnto God and this is the witnesse within vs. Some may say we haue often heard of a iustifying faith but not so of a iustifying Conscience and therfore desire to know the difference of them Answ Iustifying faith is the instrumentall meanes by which we apply Christ to vs for our iustification Iustifying Conscience is the witnessing of those forenamed acts of faith for vs vnto God Faith is as one receiuing money and paying it to his credit our to acquit him