could never be quieted with Popish pennance and severities but when he came to understand that great Article of Christianity Faith in the Blood of Jesus (l) In corde meo iste unus regnat articulus scilicet Fides Christi ex quo per quem in quem omnes meae diu noctuque fluunt refluuntque theolicae cogitationes Luther in Epist ad Gal. praefat Oh then the storm was laid by applying this blood of Christ he was able to joy in God through the Lord Jesus by whom he had received the atonement Where the Blood of Christ is not known and trusted there cannot possibly be true peace 2. True peace of Conscience supposes reconciliation with God As long as there is no peace above with God there can be no true peace within Where this is the covenant of peace has been taken hold of and the terms of reconciliation have been submitted to The Apostle tells us that God is in Christ reconcileing the World unto himself not imputing their trespasses to them Nay though himself be the party injured by sin though he be unsought to though he has no need at all of the sinner and be so infinitely high above him yet he stoops so low as to beseech him to be reconciled 2 Cor. 5. 19 20. and he does assure transgressors though never so great that if they rely upon Christ for pardon and are broken for sin and consent to turn from all their wicked wayes and thoughts he will multiply forgiveness and will have mercy upon them Now when these terms are consented to and Faith and Repentance are wrought in the heart God is now no longer a Foe but a Father All this is supposed in peace of Conscience 't is consequent upon peace with God and cannot go before it We must be the Sons of God before we can know we are so and rejoyce in our Adoption 3. True peace of Conscience is alwayes joyned with Righteousness just as the stars of the same Constellation part not but rise and set and keep together The Holy Ghost has joyned Righteousness and Peace Rom. 14. 17. The Kingdom of God is not meat and drink but Righteousness and Peace and joy in the Holy Ghost Righteousness is put first to shew that all Peace and Joy is false without it There must be the Righteousness of Christ imputed and there must be Holiness and Righteousness imparted where true peace is The fruits of Righteousness are called peaceable in Scripture because Conscience is so well satisfied in reflecting upon them If any known wickedness be practised in the life or so much as loved and regarded in the heart as it will be a barr to communion with God so 't will be an effectual impediment unto peace of Conscience Isa 57. 20 21. The wicked are like the troubled Sea when it cannot rest whose waters cast up mire and dirt There is no peace saith my God unto the wicked 4. True peace of Conscience is not without a Scripture-ground to warrant it Upon this account it is called the fruit of the Lips Isa 57. 19. I create the fruit of the lips peace peace because 't is built upon that word which the Lord has spoken The good Conscience does argue from Scripture-premises and drawes both a sweet and a safe conclusion There are indeed a great many paralogisms or false wayes of arguing as when we argue our state to be good because Members of the visible Church and Professors of Religion because we engage in ordinances and have a name that we live But a good Conscience uses other Mediums It observes what are the Characters of Believers which are not to be found in any Hypocrite in the world and finding these in the Heart it does justly conclude a man to be a right Believer From our prizing Christ above all it argues we have Faith in him From our loving of God and desiring after him it argues that we were first loved of him 1 Pet. 2. 7. 1 Joh. 4. 19. From our Repentance and Hatred of Sin it argues that Iniquity shall not be our Ruine From our being Spiritually Hungry it argues we shall be filed with good things From our Hearts being in Heaven it argues our Treasure is there and that there is a place preparing for us Such things as these are sound evidences of a good state and that peace that is thus warranted is highly Rational and though the Rain descend and the Floods come and the VVinds blow and beat never so vehemently they will not be able to disturb it 5. True peace of Conscience is spoken by the Spirit of God therefore it is called the peace of God Phil 4. 7. The peace of God which passes all understanding shall keep your hearts and mindes through Christ Jesus God is said to speak peace to his people and he does it by his Spirit Psal 85. I will hear what God the Lord will speak for he will speak peace to his People and to his Saints but let them not turn again to folly (m) Est haec salutatio Gratia Pax c. nova inaudita mundo ante praedicationem Evangelii haec duo vocabula universum comprehendunt Christianismum Gratia remittit peccatum pax tranquillam reddit conscientiam Duo diaboli nostri qui nos excruciant sunt peccatum conscientia Sed haec duo monstra Christus â—icit conculcavit in hoc saeculo suturo Luther in Epist. ad Gal. c. 1. God speaks peace in that he promises good things to his Saints and in that he assures them they are Saints and that these promises belong to them If the Holy Ghost did not help the Conscience when 't is looking into us and prying after Grace and the Evidences of the new Creature we should never be able to discover any thing Satan and our own hearts together would so confound us that our doubts would be invincible and we must needs be strangers to peace Saints in Scripture have begged of the Lord to examine and to prove them and not without reason 't is from him we have eye-salve to discern our condition that we may not on the one hand say we are rich and increased with Goods when we are Empty and Miserable nor on the other hand say we are Empty when we are partakers of the unsearchable Riches of Christ 6. True peace of Conscience is ever accompanied with a Spiritual combat in which the Spirit does lust against the Flesh to be at peace with the Flesh and the Lusts of it is in effect to make a Covenant with death and to be at agreement with Hell The Apostle therefore tells us that in all true Believers the Flesh is opposed by its contrary the Spirit Gal. 5. 17. The Flesh lusteth against the Spirit and the Spirit against the Flesh and these two are contrary the one to the other By Spirit here we are to understand the spiritual and regenerate part in the Saints That which is born of
not in the least encourage or allow of How unreasonable 't is to take offence at the Gospel of Christ because of the Crosse since the Crosse is so needful is so much sweetned and the sufferings of this present time are not worthy to be compared with that glory that is to be revealed Rom. 8. 18. 2. Let your Love be stronger and stronger this will lift you up above and carry you over all difficulties and stumbling blocks They that Love the Law of the Lord the Psalmist tells us that nothing shall Offend them Psal 119. 165. Jacob's Love towards Rachel hindred him from taking offence at any thing his Wages are changed he must serve fourteen years yet Love made all to be swallowed Love to God and to his Word will make you content with any thing you will know how to want and how to abound how to go through Honour and Dishonour good Report and evil Report Love will break through all difficulties and make you follow hard after God 3. Consider the Happiness of those that are not Offended Mat. 11. 6. Blessed is he whosoever shall not be Offended in me When Discouragements are mighty and Temptations are strong to make us forsake our Lord and yet we cleave to him he takes it the more kindly and we shall in no wise be losers But Secondly Would you give no Offence Then 1. Seriously think of the danger of scandal thou that dost harden a sinner or grieve a Saint 't were better a Millstone were hanged about thy Neck and thou cast into the depth of the Sea Mat. 18. 6. Scandal does mightily Heighten Transgression and the punishment hereafter will be proportionable 2. Be encouraged with this That scandal is possible to be avoided You may Live so as to be Blessings in the places where you Live and justly an Offence to none I do not say you may Live wholly free from sin but you may be kept from grosse and scandalous sins altogether (o) Sanctorum vitam inveniri posse dicimus sine crimine sâ—â— peccato autem qui se vivere existimar non id agit ut peccatum 〈◊〉 habeat sed ut veniam non accipiat Augustin Samuel had carried himself so that the Israelites could not charge him with any miscarriage I have walked before you from my Child hood unto this day behold here I am bear witness against me before the Lord and before his Anointed Whose Ox have I taken Whose Asse have I taken Whom have I defrauded Whom have I Oppressed Or of whose hand have I received any Bribe to blind my Eyes therewith 1 Sam. 12. 2 3. So the Apostles 1 Thes 2. 10. Ye are witnesses and God also how Holily and Justly and unbalmeably we behaved our selves among you that Believe that is You that were most Acquainted with us and did most Observe us could spye nothing scandalous or blame-worthy in us He that writes the Life of Mr. Robert Bolton tells us that he walked so with God that he could not be taxed with any grosse or scandalous sin from his Conversion to his Dissolution which was about thirty Years Be encouraged by such Examples and the same Grace which wrought such effects in them can work the same in thee 3 Plead the Honour of Religion and Gods own Name as an Argument to prevail with him to preserve you from scandalous Iniquities Tell him you desire to be kept without Rebuke that his Name may be secured from Blasphemy and that his Doctrine may in all things be Adorned Thus have I at large Discoursed concerning the first thing which I proposed I have told you wherein the goodness of Conscience lies and how it may be attained In the Second place I am to tell you wherein the Acts of a good Conscience and the Acts of the good Spirit of God are to be distinguished the one from the other And before I shew the difference between them I shall lay down these ensuing Propositions 1. All that good whether Light or Grace or Peace that is in the Conscience is wrought by the Spirit of God As Gifts are from the Spirit so is Grace most certainly from the same Spirit and all that comfort which has any Reason or Foundation proceeds from this Comforter Whatever means have been effectual to the bettering of the Heart and Conscience 't is from the Spirit they have had their Efficacy Whatever then we discern in our selves that is truly good we must eye the Spirit as the Efficient of it and without his working it would never have been in us at all 1 Cor. 12. 11. But all these worketh that one and the self-same Spirit dividing unto every Man severally as he will 2. When ever Conscience does its Duty and Acts as is ought 't is certainly Acted by the Spirit As the Spirit does insuse the Habits of Grace so 't is he that does produce them into Act and Exercise as he does cast the Seed of God into the Heart so he makes that Seed to grow and to bring forth Fruit. I Laboured says the Apostle yet not I but the Grace of God which was with me 1 Cor. 15. 10. If in a Natural sence we are said to Live in God and move in him also Surely the Spirit of God is the Author of all spiritual Life and of all spiritual and Holy Motions 3. Conscienâ—e though never so good must arrogate nothing to it self but all praise is due unto the Lord. For it is he that makes the difference between the best and the worst Conscience and the best would be the worst if he did not make a difference A good Conscience is said to bear witness in the Holy Ghost Rom. 9. 1. And as it bears witness in the Holy Ghost so it move to Duty checks from Sin encourages upon Welldoing and all this it does in the Holy Ghost by his illumination and assistance 4. 'T is true that the Spirit of God does make use of Conscience very much in his dealing with us He deals with us as those which have such a power as Conscience and that are in a capacity of reviewing our selves and applying what is spoken either by way of Terrour or by way of Consolation and if the Spirit aid us we shall review and apply to some purpose Having laid down these things I distinguish between the Acts of the Spirit and the Acts of a good Conscience thus 1. The Spirit of God is the Principal Agent the good Conscience Acts under him As in the work of Conversion the Act of the Minister and the Act of the Spirit are vastly different The Minister is a worker together with God that is he is honoured so far as to be employed as an instrument to good but what 's his Words or Arguments to raise the dead in trespasses and sins 't is the Spirit that causes Life to enter into the dead dry bones He that plants is nothing and he that waters is nothing so truly unless the Spirit did
to sin We have often heard him profess that if 〈◊〉 the one hand he should see the horrour of sin and on the other the pains of Hell and must necessarily be plunged into one of the two he would chuse Hell rather than sin Another thing also which may seem no less wonderful he was wont to say He had rather be in Hell being innocent and free from sin than being defiled and polluted possess the Kingdom of Heaven This tenderness of others may make us wonder at our selves and if seriously considered might be a means to prevent our making so bold with sin any more 't is not good in dally with Divine wrath nor to play with Hell fire 5. That Conscience may be tender avoid every thing that is of a stupifying Nature Whatever does defile â— (h) Nihil in mundo quantum peccare timebat Saepe illum 〈◊〉 veritatis testimonio profitentem audivimus Quod si hinc peccâ—â—â— horrorem hinc inferni dolorem corpor aliter cerneret necessaâ—â— uni eorum immergi deberet priùs infernum quà m peccatum aâ—â—â—teret Aliud quoque non minus for san aliquibus mirum dicereâ— lebat viz. malle se puram à peccato innocentem gehennam â—â—bere quà m peccati sorde pollutum coelorum regna tenere De â—â— Ansel l. 2. in Oper. Anselm apt to harden Sins against knowledge that are committed presumptuously how do they waste the Conscience when Satan can draw us to these he gives us such a blow as stuns us David after his folly with Bathsheba how stupid was he after he had defiled the Wife how strangely did he carry it towards Vriah the Husband And thus stupid he does continue till Nathan the Prophet is sent to startle him One would have thought that assoon as ever the Prophet proposed the parable of the Ew-lamb that Davids Conscience should have made application but it was so stupid that it did not till Nathan deals plainly with him for his sin and his ingratitude Oh let every one cry out Keep back thy Servant from presumptuous sins let not them have Dominion over me Psal 19. 13. 6. That Conscience may be tender Remember how smarting sin has been to others See how it has put others upon the wrack that you may grow wise by their harms What made Pashur to have his name changed to Magormissabib but because sin made him a terrour to himself and to all that were round about him 'T was sin brought Cain to such a condition that he cryed out my punishment is greater than I can bear Gen. 4. 13. Nay how have the Saints themselves been wounded by Sin and groaned under the burden of it My sore ran in the Night sayes the Psalmist my Soul refused to be comforted I remembred God and was troubled I complained and my Spirit was overwhelmed Selah Psal 77. 2 3. So Psal 88. 7. Thy wrath lieth hard upon me and thou hast afflicted me with all thy Waves Hark how the Prophet Jeremiah cryes out in the Name of the Church I am the man that hath seen affliction by the Rod of his wrath he hath brought me into darkness be turneth his hand against me all the day he hath hedged me about that I cannot get out he hath made my chain heavy also when I cry and shoâ—â— he shutteth out my Prayer He was unto me as a bear lying in wait as a Lyon in secret places he hath filled me with bitterness he hath made me drunken with Worm-wood Oh let Conscience think of this darkness and chaine and gall and VVormwood which are the dismal effects of sin and so be afraid of it 7. That Conscience may be tender Let Death and Judgement be still within view I am perswaded that was one reason why wickedness and security was so great in the old VVorld because it being ordinary for men to live seven or eight or nine hundred years they did banish the thoughts of their latter end but be you wise to consider it The Apostle Paul professes concerning himself I dye daily 1 Cor. 15. 31. that is he did not only dye more to sin and to the World every day but he continually lookt upon himself as mortal and at no time did he grow secure as if he were out of the reach of Death It argued some tenderness in the Consciences of the (*) Herodot l. â— Egyptians of old whose custom it was at the end of their Banquets to bring in the Image of a dead carcass made of Wood and to carry it about unto the guests and to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look unto this when thou aâ—â— Feasting for after thou art Dead thou shalt be like it 〈◊〉 the Lord did but teach you and teach you he would 〈◊〉 you were desirous to learn that holy Arithmetidâ— whereby you might be able to number your days aright you would apply your Hearts unto Wisdome Psal 90. 12. Death would have a mighty influence upon your Consciences especially if that which follows after judgement were believingly considered Conscience would stop thee when about to sin if it ask thee and thou dost think of these two questions seriously If I sin when I come to dye will it not be matter of trouble to me When I am judged how shall I answer for it many Consciences awake at Death all must needs awake at Judgment the Meditation of Death and Judgment would help much to awake them immediately 8. That Conscience may be tender meditate much upon Eternity Our Thoughts may endeavour to reach Eternity but they are quickly swallowed up and lost in the vastness of it Eternity is the word of all others that has an awakening sound VVhat is not to be done and suffered for the obtaining of Eternal Joyes How weak should all arguments be to perswade us to that which will bring us to ETERNAL Woes O Conscience get this word into thy Mouth and be alwayes ringing it in sinners Ears Eternity Eternity then thou thy self wilt be more tender and wilt also bear the greater sway O tell all that time is short and the fashion of this world passes away 1 Cor. 7. 29 30. and that 't is madness which nothing can be an Hyperbole to set forth when they may be happy for ever not to consent to their own happinesse and when they are warned to flee from Everlasting misery willfully to throw themselves into it Thus of that fourth particular the goodness of Conscience lies in the tenderness of it 5. The goodness of Conscience lies in its faithfulness in Witness-bearing As we are not to bear false Witness concerning our Neighbour so neither ought Conscience to bear false witness concerning our selves Conscience must not be like Fame Tà m ficti pravique tenax quà m nuncia veri Speaking more Ordinarily what is feigned than what is true God whose Officer Conscience is is a God of Truth and the Word which is given for its Direction is the Word of Truth and if that
the Spirit is Spirit There is not only a combat between Conscience and the Flesh in sincere Believers but there is a Combat in their very Hearts and Wills Lusting or Desiring is an act of the Will now because 't is said the Spirit Lusteth against the Flesh 't is a sign the Heart is weary of it The Will would fain have the Flesh and the Affections of it crucified Peace of Conscience cannot be where sin is liked and cherished When Satan does object against a Believer the remainders of corruption Conscience has this to plead and reply that these reliques of the old man are a very Body of Death which Believers sigh and groan to be delivered from Rom. 7. 24. O wretched man that I am who shall deliver me from the Body of this Death But here it may be asked how may this true peace of Conscience he attained I shall say something at present though afterward I shall have occasion to speak to this matter 1. Would you have peace of Conscience be humbled more deeply and grieve more heartily because of sin The Apostle does not only say be afflicted but mourn but weep let your laughter be turned to mourning and your joy to heavinesse Jam. 4. 9. He uses several words importing the same thing to shew that 't is not a slight sorrow which sin calls for nor a little humiliation which will usher in peace Our Lord calls the mourners blessed for they shall be Comforted and the Prophet tells us that the high and lofty one that inhabits Eternity will dwell with them that are of an humble Spirit and to this end that they may be Comforted to revive the Spirit of the humble and to revive the Heart of the Contrite Ones Oh reflect upon your selves call to remembrance how much evil and how little good has been done by you all your days those evils which have been done how have they been aggravated that good that has been done how has it been lessened by your manner of doing it look so long on sin till you find your Hearts break and melt till you are utterly displeased with your selves This is the way to have a kind look and a good Word from God When Ephraim repented did smite upon his Thigh to shew that sin was matter both of his sorrow and indignation when he was ashamed and confounded in himself What does the the Lord say Is Ephraim My dear Son is he a pleasant Child for since I spake against him I do earnestly remember him still therefore my Bowels are troubled for him and I will surely have Mercy on him saith the Lord Jer. 31. 19. 20. 2. If you would have true Peace of Conscience acquaint your selves better with the Gospel The Gospel is called the Gospel of Peace the Word of Reconciliation Christ is called the Prince of Peace and the Father The God of Love and Peace and Ministers are stiled the Ambassadors of Peace that Preach glad tidings of good things Though upon Mount Sinai there be nothing but blackness and Darkness and Tempest though the Law does bind the sinner under the Curse and cause the Heart to quake and tremble yet upon Mount Sion we may behold Jesus the Mediator of the new Covenant and that Blood of sprinking which speaketh better things than that of Abel Heb. 12. 24. In the Gospel Christ is set forth as a propitiation and through him God is ready to forgive and Plenteous in Mercy and Redemption Here 's good news indeed to see all things thus prepared towards an union and agreement and all that is required of transgressors is that they should expect peace no other way but by Christ Jesus and that they should consent to rebell no more Now when the Conscience observes that Christ is alone relyed on for reconciliation and nothing else is trusted in and that the Heart is grieved at its Rebellions and now is willing to yield it self to God Peace hereupon follows 3. Be not strangers unto that duty of self-Examination The reason why sinners are not troubled is because they do not know themselves nor the danger of that Estate in which they are and the reason why Saints have not Peace is because they are not so well acquainted with themselves as they should be they do not so well understand what an happy change the Lord has wrought both relative and real both in their condition and in their Heart and Spirits What delving and digging and turning up the bowels of the Earth to find out Silver and Gold And surely 't is worth our while to ransack and search our selves throughly if that we may find what is much more precious then Gold that perishes The Apostles command is express Examine your selves prove your own selves and the end wherefore they were thus to examine and prove was that they might know themselves whether they were in the Faith whether Christ were in them yea or no 2 Cor. 13. 5. And while you are thus upon trial of your selves since a mistake may undo you for ever cry that the Lord who knowes you would teach you to know your selves and that you may think of your selves as he does 4. Plead the Promises of strengthning Grace For the more strong you are in Grace the more evident the Truth of it will be The Lord has promised you shall grow up as Calves of the stall and that you shall thrive as Willowes by the water-courses The Righteous shall flourish like a Palm-tree and grow like a Caedar in Lebanon those that are Planted in the House of the Lord shall flourish in the Courts of our God Psal 92. 12 13. and all this to shew that the Lord is upright and there is no Vnrighteousness in him v. 15. So that these Promises may with confidence be pleaded and God will not be backward to fulfil them The more Grace you have the more 't will be exercised and the more 't is exercised the more plainly you will be able to discern it and consequently have the greater Peace and Comfort in it Those that have little Grace and are full of doubts should strive after so much Grace as to be past doubt 5. Love the Commands of God and do them If once your Hearts are pleased with the Laws of God 't is a sign that you are indeed in Covenant and that the Lord has put his Laws in your minds and writen them in your Hearts and has been Merciful to your Vnrighteousness Hearken to the Psalmist Great Peace have they that Love thy Law Psal 119. 165. Love of the Law will make us carefull to keep it and this is the way to have the Lord manifest himself to us as he does not manifest himself to the World Joh 14. 21. He that hath my Commandements and keepeth them he it is that loveth me and he that Loveth me shall be loved of my Father and I will Love him and will manifest my self to him and v. 23. If a man Love me he
second Conscience its acting would be insignificant it would be little or not at all heeded nay it self would become dull and heedless 2. The Spirits motions do differ from the impulses of Conscience Where the Spirit of the Lord does move more immediately his motions are with greater power and with greater Liberty The ungodly themselves are not altogether strangers unto the Power of the Spirit How doth it check them and restrain them and dam up the stream of Corruption for a season as long as 't is put forth but chiefly this power is apparent in them that are effectually called The Spirit impelling them to come to God does bring them quite home his impulse shall fetch them out of the farthest Country and bring them to their Fathers house Where the Spirit of the Lord is there is power and where the Spirit of the Lord is there is Liberty 2 Cor. 3. 17. The Spirit not only moves us to obey but also enlarges our hearts that we may run the way of the Lords commandments 3. The Spirits Convictions differ from the Accusations of Conscience as the Cause and Effect as the Antecedent and the Consequent The Spirit first sets sin in order before our eyes and then Conscience does accuse and reproach us because of it And where the Spirit does by a more immediate operation give a sight of sin and bring it to remembrance Oh how is the heart affected What self-abhorrency and abasement what Sorrow and Shame what Knocking of the Breast and Smiting upon the Thigh is there Surely sayes Ephraim after I was turned I repented and after I was instructed I smote upon my Thigh I was ashamed yea even confounded because I did bear the reproach of my Youth Jer. 31. 19. Now 't was the Spirit that did thus instruct and turn him Thus Ezek 36. 27. I will put my Spirit within you And it follows ver 31. Then shall ye remember your evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations 4. The Spirits witness concerning our adoption differs from the witness of our own Spirits from the testimony of our own Consciences The Apostle speaks very plainly of a twofold witness that of Our Spirits and that of Gods Spirit Rom 8. 16. The Spirit it self beareth witness with out Spirits that we are the children of God This witness of the Spirit does not lye onely in his declaring in the Scriptures what kind of Persons are the children of God but he also helps Believers to see that they are such kind of persons and then enables them to draw the conclusion that they are Children and Heirs Heirs of God and Joint-heirs with Christ unto the incorruptible and undefiled inheritance Now the difference between the witnesse of the Spirit and that of Conscience touching our adoption is in these particulars 1. The Spirits witness is more clear Consciences more conjectural As we see things ten thousand time more plainly by the Light of the Sun than by a dim Lamp that burns by us and yet by that Lamp we may see something 2. The Spirits witness causes greater Boldness and Confidence than that of Conscience When the Spirit of Adoption is sent into the heart it makes Believers to come with Boldness to the Throne of Grace and to cry Abba Father that is Father Father the word is doubled to shew with what confidence the Spirit makes it to be spoken Gal. 4. 6. Then they draw nigh with high Hopes and raised Expectations that their Father will deal bountifully give liberally and though they open their mouths never so wide that yet they shall be filled with his fulness 3. The Spirits testimony is more firm and not so easily questioned that of Conscience is more apt to be cavill'd at by Satan If I see a thing plainly in the day time I know I see it and though many should question whether I saw or no yet I make no question nay though some distracted persons that are kept in darkness and chains should say they see when they don't yet I know I see when I do The Spirits testimony does make things thus clear And the objections of the Accuser of the Brethren 't is evident they are but cavils Thus says the Apostle We have known and believed the love that God hath to us 1 Joh. 4. 16. But the testimony of Conscience Satan will be more bold to question and will start an hundred things whereby a weaker Faith may be puzled and the heart still kept under doubts and fears 4. The Spirits testimony produces joy that of Conscience at best onely a calmness and tranquillity I confesse the Apostle sayes the testimony of Conscience was his rejoycing but you must know that he had also received the witness and earnest of the Spirit so that he had more than Consciences bare testimony The joy that the Spirit creates by his assuring Believers of their adoption is unspeakable and full of glory 'T is such as no Tongue can utter and no Heart can conceive it but such as have had a taste and experience of it 'T is not meerly a negative thing or freedom from trouble but positive and carries with it such a delight as is not to be found in the highest sensuality The Malefactor is at peace when he receives a pardon but if he be not only pardoned but Preferred this causes joy The Spirit lets the Soul see 't is pardoned and preferr'd to be a Child of God an Heir of Glory and gives a taste how Gracious the Lord is this causes not only peace but joy and triumph of Spirit in the God of Salvation I come now to the third thing I proposed to give you the reasons why it should be every ones great care to have good Conscience 1. We can have no Communion with God without a good Conscience unless our Hearts are sprinkled from an evil Conscience we cannot draw nigh to him neither will he draw nigh to us Though we say with never so great confidence that we have Fellowship with God if Conscience knows that we walk in darknesse and we allow our selves in the works of darkness the Holy Ghost gives us the lye to our face and we do not the Truth 1 John 1. 6. There cannot be a question asked of greater importance than this wherein does mans happinesse lye and the truest answer unto this question is Mans felicity does lye in Fellowship with God Therefore the happinesse of the triumphant Saints is so full because they are admitted unto so near Communion with God Therefore the Misery of the damned is so great because they are banished from the Lords presence and despair of ever coming neer to him or enjoying of him And therefore the happiness of militant Saints is imperfect because the remainders of sin in them do hinder them from enjoying so much of God as otherwise they might enjoy But where Conscience is evil there is
destruction I would here propose these three things unto them whose Consciences are of so great a latitude 1. This largeness of Conscience argues great contempt of God and of his Will there is not a standing in aw of him and of his word His word is very strict his commands holy and requires that we should walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly and circumspectly this is to be wise to do otherwise is to discover the most dangerous folly Eph. 5. 15. What manner of persons sayes the Apostle ought ye to be in all holy Conversation and Godliness 2 Pet. 3. 11. But notwithstanding all this large consciences live at random as if preciseness were more ado than needs and as if the Lord did but jest in his Holy Precepts and those terrible threats which back them but they to their cost shall find and feel he is in good earnest 2. This largeness of Conscience is a shrewd sign that sinners are in the broad way They that can swallow camels 't is easier for a Camel to go through the eye of a needle than for them to enter into the Kingdom of Heaven The Scribes and Pharisees of old did omit the weightier matters of the Law Judgement Mercy and Faith But Christ does denounce a wo unto them Mat. 23. 23. Largeness of Conscience discovers a great carelessness of the soul and too great an indifferency what becomes of it for ever And what souls are likely to miscarry if such be not We must work out our Salvation with fear and trembling if we will be saved 3. The larger Conscience is and the more is swalowed at present the greater hereafter will the account be We are all Stewards which must shortly give an account of our stewardship and though a◠present some like the steward in the Gospel many take their Bills and write Fourscore or Fifty for an Hundred Yet our Lord who will call us to an Account will be exact in reckoning and cannot be deceived by us His judgement is according to Truth Rom. 2. 2. And oh how many things will he condemn at the last day which sinners defend at present 'T will be indeed a day of Light and Manifestation both of things and persons Many persons that went for Saints will then be unmasked and found Hypocrites and have their sad portion with the Hypocrites And many things that where counted no sins will be found great sins and the lighter they were made of the more heavy and damnable they will prove unto the sinner A large Conscience therefore take heed of Attend unto the Law and to the Testimony which does discover evil and be afraid of every evil way 3. They are to be reproved whose Consciences are at peace but that peace has no solid and good foundation The most of sinners in the world have this false peace in their own Spirits sometimes they are a little awakened but are quickly hushed asleep again by that evil One who does destroy souls by thousands and by millions by carnal security Transgressors when first they venture upon sin their Consciences recoyl upon them but by degrees they grow senselesse Custom in sin and Quiet in sin do go commonly together (t) Primùm quando homo peccat videtur ei importabile processu temporis grave videtur paulo post leve judicat cùm crebris ictibus verberetur vulnera non sentit verbera non attendit In brevi vero temporis spacio non solùm non sentit sed placet dulce fit quod amarum erat asperum vertitur in suave Ad extremum non potest avelli quia consuetudo vertitur in naturam quod priùs ad faciendum erat impossibile jam impossibile est ad continendum Bernard De Consc c. 3. pag. 1109. One of the Fathers does excellently describe how the ungodly arrive unto this false peace At first sayes he sin does seem intolerable afterwards onely heavy after that being frequently given way to and Conscience stunned by many wounds makes no great matter of them in process of time sin is not burthensome at all but pleasant at last 't is turned into a second nature and the sinner can no more be drawn from it than the Ethiopian can change his skin or the Leopard his spots Jer. 13. 23. Can the Ethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do evil A great many not onely Profane but Professors are concerned in this reproof and have no better than a false peace of Conscience Here therefore I am to shew what that peace of Conscience is which is false and also how unreasonable it is to give entertainment to it A false peace of Conscience I shall describe to you in these particulars 1. That peace of Conscience is false where Sin and Misery were never seen They who never perceived any harm in sin and wonder why the Lord in his word does speak so much against it and why his Ministers cannot let men quietly alone in the commission of it who never lookt so far as to behold that eternal death and destruction that is threatned to be brought upon the workers of iniquity these are at peace because they do not apprehend what reason they have to be troubled there is sufficient cause of grief and fear and horrour onely they want an eye to see it so as to be indeed affected There are some that are such fools as to make a mock of sin and count it a pastime to do wickedly These do no more understand what sin is nor the Hell which the Holy God has entail'd upon it than the mad-man understands what he does when he casts Fire-brands and Arrows and Death and saith am I not in sport Prov. 26. 18. Others though far from being indeed justified think they are righteous though sick after a deadly manner yet imagine they are whole and undervalue the great Physitian Both these sort of Persons have peace but 't is without ground for the former do grosly mistake sin and the later do as grosly mistake themselves 2. That peace of Conscience is false where the strong man armed keeps possession where Satan works and rules without resistance Our Lord sayes When the strong man armed keepeth his Palace his goods are in peace Luk. 11. 21. By the strong man we are to understand the Devil by his Palace we are to understand the sinners heart because as a King reigns and commands all especially in his Palace so the Devil bears sway in the hearts of the ungodly And a false peace and quiet is the great means whereby the Devils Rule and Government is upheld If you are careless and unconcerned whom you are led by 't is certain that the Devil leads you for none are led by the Spirit of God without great sollicitousness and fear of being misguided and strong cryes that they may be guided by his counsel unto his Kingdom and Glory Satan is
ebbing or flowing of any Humour in the Body Load is laid on by the Spirit of God and the burthen presses continually untill the Comforter take it off The Psalmist says that his sore ran in the Night and ceased not Psal 77. 2. So Psal 38. 6. I am troubled I am bowed down greatly I go mourning all the day long 5. Melancholy makes a Man to fear every thing almost though there be no just ground of fear VVhen he goes to Bed he fears he shall die in his sleep and not Live till Morning Though in never so good a Trade he fears that God will blast him in his Estate and that he shall fall into extream poverty Melancholy persons are tortured with a fear of being Distracted and running stark Mad many times and then they think what a sad spectacle they shall be when they are in Bedlam and if Professors how much Religion will be Reproached upon their Account Many times they fear the appearing of the Devil in some terrible shape and that thereby they shall be frighted out of their wits 'T is ordinary for them to have sad fore-boding thoughts of ill to themselves as that some grievous Calamity is not far off from them or theirs and that their lives will be very short and within a little while they shall be in another VVorld They can hardly hear of any that have Hang'd or Drown'd themselves but they fear (g) Quos malè habet hic morbus tristes sunt solitarii formidulosi pertinaces phantasias quasdam sibi faciunt quae nec sunt nec esse possunt falsa multa imaginantur timent non metuenda sine causâ moerent animumque macerant they shall do the like one time or other I might spend a whole day in naming the fears of these sorrowful souls And if Fear have Torment as the Apostle speaks 1 John 4. 18. How tormenting is Melancholy that is so full of Fear But a troubled Conscience eyes and fears the Wrath of an Almighty God and that principally Psal 88. 7. Thy wrath lieth hard upon me and thou hast afflicted me with all thy waves Selah And v. 16 17. Thy fierce wrath goeth over me thy terrors have cut me off they came round about me daily like water they compassed me about together 'T is not Poverty Disgrace Death that is so much dreaded but a Jealous and highly provoked God is terrible and therefore when the Lord promises to revive such Consciences he says he will cease to be Angry and to contend Isa 57. 16. For I will not contend for ever neither will I be always wrath lest the Spirit fail before me and the Souls which I have made 6. In Melancholy there are strange hurryings in the Heart 't is snatched and carried away and some amazing thoughts are upon a sudden injected about Spiritual things but there is no Scripture-ground alledged for them Some under this Distemper will cry out they are meer Hypocrites and as if they had look'd into the black Book of Gods Reprobation will peremptorily say their Names have been written there from everlasting Others will cry out that the day of Grace is past and gone and that God has sworn concerning them in his wrath that they shall never enter into his Rest Now as the God of Heaven does walk upon the Wings of the Wind so Satan the God of this World does walk upon these Melancholick winds mixes himself with them and terrifies the Soul with the fear of Damnation And oh with what astonishment does a poor Melancholick Creature think of being damned everlastingly Many times Satan tells them that the longer they Live they will but fill the Vial fuller of wrath and but add more fewel to that Fire which must be their Portion for ever and hereupon follow temptations to self-murther and upon all convenient Occasions when they are alone by Water or see a Rope or a Knife Do it Do it is violently urged in upon them But if you ask these Melancholy souls why they conclude themselves Hypocrites and Reprobates not one Scripture can they produce to prove it VVhereas on the other side in trouble of Conscience the Conviction is plainly grounded on the word of God The awakened VVorldling hears his Covetousness called Idolatry the awakened VVhore-monger perceives evidently that no unclean Person shall inherit the Kingdom of God The awakened Swearer reads that his Oaths will make him fall into condemnation They believe those threats and know that they are guilty therefore they are Afflicted and look out after a Remedy and cry to be turned from their Iniquities and Reconciled unto God 7. In Melancholy Druggs are profitable gentle Remedies for violent are by no means to be used (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippocrates Aphor. may be blessed to give ease But as for trouble of Conscience Hei mihi quod nullis dolor est Medicabilis Herbis Alas no Herbs can here at all avail The whole Colledge of Physitians would be here at a loss VVhen the Italian Doctors came to Visit Spira in his distress He spake these words Alas poor Men how far wide are you Do you think that this Disease is to be Cured by Potions Believe me there must be another manner of Medicine It is neither Plaisters nor Drugs that can help a fainting Soul cast down with the sense of sin and the wrath of God 'T is onely Christ that must be the Physitian and the Gospel the Soul-Antidote But here I must add that where the trouble is mixt partly from Melancholy and partly from a wounded Conscience proper Physick and especially a well-ordered Diet and Exercise must be used for the one as the blood of Christ is the alone sutable Remedy for the other 8. Melancholy alone never alienates the Heart from sin Several that Labour under this distemper in their lucid intervals will be as vain as any nay sometimes they have strange and strong inclinations to Uncleanness and too much yield unto them they will most Prodigally mispend their time which is much more precious than Gold that perishes and exceedingly give way to sensuality and the pretence is their Melancholy VVhen in their doleful fits they have been afraid of Hell and have concluded they should be damned as certainly as either Cain or Judas yet when that fit of Melancholy is over how will they yield unto Temptation they are as proud as before as passionate and worldly as ever and none of this troubles them This Malady also does mightily indispose them to Duty it makes the Heart like a stock or stone Indeed this blockishness where there is Grace is a burthen but in others not so Duty onely is a Burthen not their indisposition to it But now trouble of Conscience if right helps much to break that League between the Soul and Corruptions it causes great tenderness and fear of sin and very much incites to Prayer and other Holy Duties which God has Commanded and wherein Communion with
sees God to be another kind of Foe and Friend than heretofore he thought him and Christ to be a better Lord and Master than heretofore he did imagine He comes to God and says Lord be Merciful be my Father and let the Lord Jesus become a Saviour to me and write down what Articles thou pleasest I will subscribe them onely help me to do it with my very Heart VVhen he hears that Command Cast away every Transgression he presently crys out Lord let not any Iniquity have the dominion over me VVhen he hears that all the Precepts of the Lord are to be kept diligently he crys out Oh that my ways were directed to keep thy Statutes VVhen he hears of the Necessity of Conversion he crys out Turn thou me O Lord and I shall be turned VVhen he hears what 't will cost to be Christ's Disciple and how he must deny himself and take up his Cross he cryes out Oh let me never be Offended but count all things loss that I may win Christ The Chimes do not more presently follow the Clock than the truly humbled Soul does upon its understanding the will of God desire to submit unto it 'T is willing to do any thing to be any thing to bear any thing to forbear any thing so the favour of God and an Interest in the Lord Jesus may be Obtained Thus you see when Conscience is troubled after a right manner In the next place I am to direct How troubled and afflicted Consciences are to be Comforted And before I begin I have need to cry out The Lord give me the Tongue of the Learned that I may know how to speak a word in Season to him that is weary Isa 50. 4. O you Afflicted Souls that are tossed in a Tempest your Affliction is of all the deepest the Tempest that you are in does beat most hard upon you You have not to deal with an Arm of Flesh nor onely with the Powers of Darkness but the Lord himself has bruised you Now for your Relief I am to bring forth the sweetest Comforts of the Gospel I am to Preach unto you the unsearchable Riches of Christ I am to tell you of Love that has Height and Length and Depth and Breadth and passes Knowledge I am to display the Mercy of God which is great towards humbled sinners as the Heaven is high above the Earth But more particularly I would lay these following things before you 1. This trouble of Conscience that you are under is really the work of the Spirit the Comforter Even under Conviction and while in distress of Soul you are really in a Comforters hand There is a great deal of difference between the wounds of an Enemy and the lancings of a Chirurgeon the latter are the better born because in order unto a perfect Cure and Ease and Health Three things are here to be Observed 1. These Convictions of the Spirit are a great mercy The Children of Men would all of them lye still and at last die in their wickedness if the Spirit did not awaken some of them 'T is a kindness to be told of our danger while 't is possible to get out of it You groan and complain because of your Guilt you fear the wrath of God and desire his loving kindness I may say truly you are highly favoured for how many round about you fearlesly provoke the dreadful God to his Face and turn to their wicked course as the horse rusheth into the Battel Now sin is a burthen your condition is much better than when you made light of it and saw no harm like to follow upon it 'T is good for us to see the avenger of blood pursuing us as long as the City of Refuge is open to receive and shelter us from that avenger 2. These convictions are in order unto Consolation Comfort is that which is proper and suitable to the Mourners and rest unto the weary and heavy laden To go by Hell gates to Heaven is not to go at all out of the way The Lord does bring Souls within the Suburbs of Hell sometimes that they may be the more afraid of sin all their dayes that they may value peace of Conscience at an higher rate and adore the Grace of God in catching them as fire brands out of the burning Jonah cryed unto the Lord out of the Belly of Hell and when his Soul fainted within him Chap. 2. 3 7. And surely his being heard and helped did the more affect him Oh do not think much to Sow in Tears as long as the promise is you shall Reap in Joy Psal 126. 5. 3. It may marvellously support you under your trouble that you do Judge and Condemn your selves The Apostle expresly says that such shall not be Judged that is condemned with the World 1 Cor. 11. 31. They that accuse themselves invalidate Satans accusations against them and they that condemn themselves go the way to prevent Gods condemning them He will not throw into Hell those who are continually sentencing themselves thither and see no possibility of Help but in Rich and Free Grace and who as they Judge themselves for past sins are desirous also for the future to be kept from Offending 2. For the Relief of a troubled Conscience take Notice of the love of God towards the World in sending Christ into it God so loved the World that he gave his onely Begotten Son that whosoever believes in him should not perish John 3. 16. See also 1 John 4. 10. Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our sins This Love of God towards the World is Matter of great Encouragement if it be rightly improved It shews how great a kindness God has for Mankind He has contrived a way for their Redemption and Salvation he has provided a Mediator for them which he did not do for the Angels that fell from him Heb. 2. 16. He took not on him the Nature of Angels or he took not hold on the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he took on him the Seed of Abraham Whatever Christ did for Mans Salvation 't was the will of God he should do it The whole work of Redemption is called a doing of the will of God Heb. 10. 7. Sacrifices and Offerings being insufficient to take away sin Then said I lo I come in the Volume of thy Book it is written of me to do thy Will O God Nay the Father is said to Love Christ upon this Account partly because he laid down his Life to save Men from Eternal Death John 10. 17. Because I lay down my Life therefore doth my Father Love me Now you know Christ's Life was given that it might be a Ransom for many All this shews the good will of God towards Man and how ready he is that Man should be brought near unto him and enjoy him and be eternally happy in that enjoyment This Amor Benevolentiae
this Love of good will in God and desire after Man's welfare was taken notice of by the Angels and they are brought in Admiring and Magnifying the Lord when Christ a Saviour was Born into the VVorld Luke 2. 13 14. Suddenly there was a Multitude of the Heavenly Host Praising God and saying Glory to God in the highest on Earth Peace Good will towards Men. Let all this encourage drooping Spirits and banish those thoughts of God which Satan is apt to inject and which are utterly unworthy of his Love and kindness towards Man 3. Study that great Mystery of Godliness God manifest in the Flesh Eye the Incarnation of the Son of God John 1. 14. The Word was made Flesh and dwelt among us and we beheld his Glory the Glory as of the onely begotten of the Father full of Grace and Truth God is the Fountain of Grace but being made Man Man has access into that Fountain and the Son of God shews himself to be truly the Redeemer and (n) Christus Apostolis inde agnitus est pro Filio Dei quod complementum omnium quae ad spirituale Dei regnum pertinent in se haberet denique quod in omnibus vere se praestiterit Redemptorem Messiam quae maxime insignis est nota quâ discerni ab aliis omnibus debuit Calv. in Johan c. 1. Messiah because he is abundantly nay infinitely able to furnish with all Grace whosoever come to him 'T was (o) Magnum hoc mysterium Verbum caro factum pro paucis aut levibus noxis editum orbi non fuit Mel. Adamus in vitâ Cranmeri Cranmer's Comfort in his last Prayer that this great Mystery God manifest in the Flesh was not onely for a few or light Offences The greatest of Transgressors may from hence be Encouraged both the God-head and Manhood of Christ are to be eyed and truly it may be very reviving to contemplate both 1. The Godhead of Christ And if he be God how safely may he be trusted in The Apostle tells us that by Him were all things Created that are in Heaven and in Earth Visible and Invisible whether they be Thrones or Dominions or Principalities or Powers all things were made by him and for him Col. 1. 16. He is said also to uphold all things by the Word of his Power Heb. 1. 3. surely then his hand is not shortned that it cannot save Christ is affirmed to be over all God Blessed for ever Rom. 9. 5. Let not any imagine that he is onely God by Office for he is also styled the true God and Eternal Life 1 John 5. 20. And if the Scripture say that he is the true God let not any Corrupt mind be so bold as to assert that he is God improperly so called Untill we look as high as the God-head of our Lord Jesus we cannot find whereon our Faith may rest nor wherewith our Consciences may be satisfied In Scripture God and Blood Jehovah and Righteousness are joyned together God is said to have Purchased the Church with his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blood Acts 20. 28. And Jer. 23. 6. This is the Name whereby Christ is called Jehovah or the Lord our Righteousness As his blood could not have been shed if he had not been Man so the shedding of it would not have been sufficient for the Redemption and Purchasing of the Church if he had not been God Because he is God therefore his Righteousness being imputed unto sinners is sufficient for their Justification though they have none of their own that is worth naming The Apostle Magnifies the Gospel because therein the Righteousness of God is Revealed from Fairh to Faith Rom. 1. 17. 'T is called the Righteousness of God not onely because God the Father does accept of it as perfect and sufficient but because 't is the Righteousness of Christ who is truly God as well as Man and from whose Deity is derived such a value and vertue unto his Sufferings and Obedience Surely the more we view the God-head of our Lord Jesus the firmer will be our recumbence upon him and the less shall we be afraid of the Enemies of our Salvation since he can so easily subdue them 2. The Manhood of Christ as well as his Godhead must be eyed How often in the Gospel is he called the Son of man Luke 19. 10. The Son of Man is come to seek and to save that which was lost The Son of man must be lifted up that he might draw all men to him John 12 32 34. The Apostle tells us there is but one Mediator between God and men the Man Christ Jesus 1 Tim. 2. 5. By taking our Nature upon him he is become neer a kin to us and is not ashamed to call us Brethren Heb. 2. 11 12. Both he that sanctifieth and they that are sanctified are all of one Christ who sanctifieth hath the same humane nature with Beleivers who are sanctified for which cause he is not ashamed to call them Brethren saying I will declare thy Name unto my Brethren in the midst of the Church will I sing praise unto thee With what boldness may the Children of men come to the Lord Jesus who was in all things made like them that he might be a Merciful and Faithful High Priest in things pertaining to God to make reconciliation for the sins of the people Heb. 2. 17. Ruth emboldned her self to speak unto Boaz Spread thy skirt over thine handmaid for thou art a neer kinsman Ruth 3. 9. Our Lord Jesus is neer a kin to us it belongs to him to redeem both us and our lost Inheritance we may with confidence desire him to spread his skirt over us and to betroth us unto himself for ever 4. For the comforting of a troubled Conscience take notice of that compleat satisfaction that Christ has made unto Divine Justice by offering up of himself upon the crosse for sin Behold the Lamb of God slain and taking away the sin of the world Three things are much to be studied by those that are wounded in their spirits Christs suffering of Death his overcoming of Death and his seconding his sufferings with his perpetual intercession 1. His suffering of Death The Apostle takes much notice of the person who died he was altogether innocent he died indeed for the unjust but himself was just and righteous The penitent Thief spake Truth upon the Crosse when he rebuked his fellow saying Dost not thou fear God seeing thou art in same condemnation and we indeed justly for we receive the reward of our deeds but this man hath done nothing amisse Luk. 23. 40 41. Therefore he is likened unto a Lamb without blemish and without spot He was made sin indeed and a Curse for us but he had no sin of his own whereby the least Curse or Punishment could be deserved Christ was innocent and Oh! how high and great a Person was he He being in the form of God and thinking
immediately his Leprosie was cleansed Mat. 8. 2 3. 2. 'T is very evident also that Christ is willing to save because this is most doubted of by troubled Spirits I shall prove it by these arguments 1. He declares himself willing to save the disobedient if they would but consent to their own Salvation Rom. 10. ult All the day long have I stretched forth my hand to a stiff-necked and gain-saying people He stretched forth his hand as proffering pardon and life to them and as being ready to receive them if they had been minded to return He tells the obstinate inhabitants of Jerusalem that he would often have gathered them but they would not be gathered Mat. 23. 37. O Jerusalem Jerusalem thou that killest the Prophets and stonest them that are sent unto thee how often would I have gathered thy Children together as an hen gathereth her Chickens under her wings and ye would not and if he be willing to gather the obstinate surely the penitent he will not refuse those that desire and are willing to fly under his wings for shelter 2. He promises that he will give rest to the heavy laden that he will in no wise cast out any that come to him Heark how general the invitation is Ho every that thirsteth come to the waters and these waters of life may be had without mony and without price Isa 55. 1. They that labour they that are heavy laden and all that labour and are heavy laden are called to come to Christ and he assures them they shall find rest to their Souls Mat. 11. 28 29. One said (q) Mallemus carere sole coelo terrâ omnibus Elementis c. Selneccerus in Paedag. Christian We had better want the Sun the Heavens the Earth and all the Elements yea and Life it self than that one sweet Sentence of our Lord Jesus Come unto me all ye that Labour and are heavy laden and I will give you rest 3. Christ was sent by his Father and did come himself to this very end that he might save 'T is certain the Father sent him to save and that both Jews and Gentiles Isa 49. 6. And he said 't is a light thing that thou shouldest be my Servant to raise up the Tribes of Jacob and to restore the preserved of Israel I will also give thee for a Light to the Gentiles that thou mayst be my Salvation to the ends of the Earth Surely our Lord is willing to do that which his Father sent him on purpose that he might do He himself came to this end that he might save nay he seeks as well as saves which shews his willingness to save indeed When the Shepherd seeks after the lost Sheep we conclude him willing to find it and to bring it home to the Fold And when the Woman seeks after the lost piece of Silver we conclude she is willing to get it again And Christ seeking after Sinners and following them with his Messengers and Word and his Spirit which strives with them certainly he is very willing that those who are dead should be made alive and who are lost should be found and made partakers of his Salvation 4. All fulness dwells in Christ on purpose that he may impart of it He charges them that are Rich in this World to be ready to Distribute and willing to Communicate and can you think that he is a Niggard of his own Riches He counselled even luke-warm Laodicea to come to him for Goldtryed in the Fire that she might be Rich indeed as before she was in her own Opinion He is ready to satiate the weary and to repenish every sorrowful Soul 5. 'T is for his Fathers Honour and his own Satisfaction when any are saved Therefore Christ is most willing to save God is Honoured hereby the Apostle gives us plainly to understand that when any obtain Redemption and forgiveness and are accepted in the Beloved This is to the praise of the Glory of the Grace of God Eph. 1. 6. So v. 12. That we should be to the praise of his Glory who first trusted in Christ 'T is an Excellent passage of Luther (r) Et si ego indignus qui eripiar salver Tu tamen dignus qui lauderis glorificeris ameris in saecula At laudari non poteris nec miserecordia glorificatur nisi sint quos eripias à morte salves ab inferno Luther Tom. 2. 76. a. Though I Lord am unwortthy to be delivered and saved yet thou art worthy to be praised and Glorified and loved for ever but thus praised thou wilt not be nor thy Mercy Glorified unless there are some whom thou dost save and deliver 'T is also for the satisfaction of Christ to save Isa 53. 11. He shall see of the travel of his Soul and be satisfied When a Woman is in strong pain who can in Reason question her willingness to be delivered Surely she is desirous to see of the Travel of her Body and how joyful is she when a Child is Born into the VVorld The new Birth and the Salvation of sinners is the Fruit of the Travel of Christ's soul surely he is willing to see this Fruit. Away away with unbelieving Doubts He is willing to save be you but willing to be saved and you shall in no wise miss of Salvation 6. For the Relieving of a troubled Conscience take Notice of the Holy Ghost whose Office is to be a Comforter John 14. 16. I will pray the Father and he shall give you another Comforter that he may abide with you for ever even the Spirit of Truth c. There is great care taken by our Lord not onely that his Church may be safe but also that she may have Peace and Joy and Comfort even in this Vail of tears These are some of the words which he speaks Peace I leave with you my Peace I give unto you I will not leave you comfortless let not your heart be troubled neither let it be afraid John 14. 18. 27. and John 15. 11. These things have I spoken to you that my Joy might remain in you and that you Joy may be full The Prophets of the Lord are Commanded to speak Comfort to his People Isa 40. 1 2. Comfort ye Comfort ye my People saith your God speak ye comfortably to Jerusalem and cry unto her that her warfare is accomplished and her Iniquity is Pardoned And 't is the work of the Spirit Powerfully to apply and set home these Comfortable words that they may be effectual unto Consolation Let humbled Souls Observe these two things 1. The Spirit of God who is a Comforter is promised unto all that ask him Some of you know what that Natural Affection is which Parents bear to Children Affections descend Parents love their Children ordinarily better than Children do their Parents Now with what readiness with how good a will do Earthly Parents give Bread unto their hungry Children and Christ expresly says that with much more readiness
will our Heavenly Father give his Holy Spirit unto them that ask him Luke 11. 13. This Scripture does give sufficient warrant unto any breathing to go unto God for his Spirit to enlighten to convince to renew and change and at last to comfort them with as much confidence as Children go for Necessaries unto the most tender Earthly Fathers 2. These consolations of the Spirit especially belong unto those who are troubled as you are The broken Vessel is fit for the Oyl of Joy and Gladness to be poured into it Isa 61. 1 2. The Spirit of the Lord God is upon me because the Lord hath Annointed me to Preach good tidings to the Meek he hath sent me to bind up the broken-hearted to Proclaim Liberty to the Captives and the opening of the Prison to them that are bound to Proclaim the Acceptable Year of the Lord to Comfort all that mourn The Spirit does delight to comfort them that are cast down for these will not take up with other Comforts they prize the Spirits Consolations they cry Grace Grace when they receive them and walk humbly and warily afterward being afraid to lose such precious things by fresh Trangressions 7. For the Comforting of a troubled Conscience Behold and Wonder at Gods condescention in that he does intreat sinners to be Reconciled 2 Cor. 5. 20. Now then we are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be Reconciled unto God You cannot imagine that He who has been so bitterly provoked by you should be so ready to forgive you and so willing to be Friends with you but you would do well to observe that after the Lord had promised Mercy and abundant Pardon to sinners willing to forsake their evil ways and thoughts he presently adds that his Mercy shall be extended to them though they were not able to conceive it My thoughts are not your thoughts neither are your ways my ways saith the Lord. That is you must not measure my Mercy by yours nor think that I am able and willing to put up and forgive no more than you You are easily provoked but I am slow to Anger you are hardly Reconciled but I am ready to forgive I am willing to remit the greatest wrongs and to receive the wrong-doers into favour if they do but sincerely return to me and are willing for the future to please and serve me As the Heavens are high above the Earth so are my ways of Kindness and Compassion higher than your ways and my thoughts than your thoughts Isa 55. 8 9. When there is a difference between any the Inferior commonly intreats the Superiour to be Reconciled but here the Lord who is infinitely above us intreats Us to be Friends that are infinitely below him He that does the wrong commonly intreats him whom he has wronged but here the Lord who has been Injured and Affronted and Offended and can most easily be Revenged does intreat them that have done the Injury He that is at the Mercy of another commonly intreats him at whose Mercy he lies but here the Lord who has absolute Power to do what he will with Offenders and can Glorifie himself in their Eternal Destruction does intreat them to be at Peace and to Repent that they may be saved Finally he that is the depending Person commonly does intreat him upon whom he has such dependance but here the Lord who has no dependance at all upon sinners nor any need at all of them does yet intreat them to come to him who have such intire dependance upon him that they cannot live or move or be without him and cannot be happy but in the enjoyment of him Oh what manner of Grace and Kindness is this and how may drooping spirits be revived and encouraged to hope in such a God read the parable of the prodigal see him by necessity driven home to his Fathers house behold his Father running to him embracing him though he had spent all among Harlots and in Riotous living and then give a ghesse how much more willing the Lord is to receive returning sinners 8. For the right comforting of a troubled Conscience Study well the Covenant of Grace The Covenant of works is not to be laid hold upon by any of the fallen Children of Adam this promises life indeed but 't is upon condition of perfect and perpetual conformity both of Heart and Life unto the Law of God But the Covenant of Grace is vastly different from that first Covenant Sinners may lay hold on this new Covenant and they cannot please the Lord better than by so doing and therefore chusing the things that please him talking hold on his Covenant are join'd together Isa 56. 4. If sinners being convinced of their lost estate by their iniquities are willing to receive Christ to be their Prince and Saviour and to turn and give themselves to God he has ingaged in this Covenant to be their God and Father to give them Grace and at last Glory and in the mean while to withhold no good thing from them In this Covenant of Grace observe these four things all which may be helpful unto your Consolation 1. This Covenant is well ordered 2 Sam. 23. 5. He hath made with me an Everlasting Covenant ordered in all things and sure this is all my Salvation this is all my desire 'T is admirably suited unto the state and desires and wants of those that are taken into Covenant They have no righteousness or works of their own that they may rest upon but here is a perfect Righteousness provided even the Righteousnesse of Christ made theirs as their sins were made his by imputation The Apostle Paul speaks plainly of the Blessedness of the man to whom the Lord imputeth Righteousness without works Rom. 4. 6. and 2 Cor. 5. ult He hath made him to be sin for us who knew no sin that we might be made the Righteousnesse of God in him As they have no Righteousness so they are sick of Spiritual Plagues but in this Covenant God has promised to cure them Isa 57. 18. I have seen his wayes and will heal him I will lead him also and restore comfort unto him and his mourners They need cleansing because of their manifold defilements But God promises that he will sprinkle clean water upon them and make them clean and from all their filthiness and from all their Idols he will cleanse them They are weak and unable to do their duty and persevere in wel-doing but God promises to renew their strength so that they shall run and not be weary and walk and not faint Isa 40. ult 2. This Covenant is sure 'T is confirmed by the Sacraments which are the Seals of this Covenant 't is confirmed by the oath of God Heb. 6. 17. 18. s Quà m impossibile est ut Christus in suâ justitiâ non placeat tam impossibile ut nos fide nostrâ quâ illi inhaeâ—emus