never prophesieth good but always evil to me Surely this is an evil Conscience Psal 2.3 Amos 5.10 2 Chron. 18.7 Or how do your Hearts answer and are accommodated to his Testimonies Have God's Commands a counter-part in your Consciences Have you hid his Law in your Hearts that you may not sin against him And are your Hearts enclined to perform his Statutes always even to the end Gods Law commands you Do your Hearts readily accept and return answer to it I will run the way of thy Commandments and have respect unto thy ways I will delight my self in thy Statutes I will not forget thy Word Psal 119.11 15 16 32 112. Gods Law chides and threatens you How do your Hearts rellish it and acquiesce under it Is it a kindness Do you count it an excellent Oyl Do you compose your selves to submission under it and to serve the ends of God by it Psal 141.5 Isa 39.8 1 Sam. 3.18 Mich. 7.9 Here is one answer of a good Conscience 3 To Gods Covenant § 24 The good Conscience gives answer to Gods Covenant 1. to the tenour of it God saith unto them which were not his people Thou art my people The good Conscience speaks back again Thou art my God O my Soul saith David thou hast said unto the Lord thou art my God Hos 2.23 Psal 16.2 Ezek. 11.20 c. 36.28 2. To the terms of it The Lord avoucheth Believers to be his peculiar people and that they should keep all his Commandments The good Conscience restipulates and avoucheth the Lord to be his God and to walk in his ways and to keep his Statutes and his Commandments c. Deut. 26.17 18. Exod. 19 5. 9.3 To the Truths in it The good Conscience hath a Transcript of all the important Truths of Gods Covenant This shall be the Covenant I will make with them after those days saith the Lord I will put my Law in their inward parts and write it in their hearts Jer. 31.33 Heb. 8.8 9 10. Come then who is he that hath engaged his heart to approach unto me saith the Lord Have you taken the Lord for your God and alone chief good and given back your selves unto him his servants to obey and that for ever Have you none in Heaven but God and is there none upon Earth that you desire besides God And have you taken his Testimonies as an Heritage for ever and chosen the way of his Truths This may let you know that you have a good Conscience Jer. 30.21 22. c. 32.28 Psal 73.25 c. 119.30 111. I will give them an heart to know me that I am the Lord and they shall be my people and I will be their God for they shall return unto me with their whole heart Jer. 24.7 Is there a Conversion to God the Conscience is good But no Conversion no good Conscience Hath God commanded you saying Obey my voice and I will be your God and ye shall be my people and walk ye in all the ways that I have commanded you that it may be well with you But you hearken not nor encline your ears and walk in your own counsels and imaginations refuse Communion with God or reject any of the known Commands of God or regard any iniquity or any interest above God you have then evil Hearts and your Consciences are not right in the sight of God Jer. 7.23 24. c. 3.17 Numb 85.39 Psal 66.18 4 To the cause of God § 25 The good Conscience is for Gods cause above others above its own this is the bottom in which it sails all its concernments and therefore with Paul and with Moses is cool and gentle in transacting his own matters but quick and transported with great heat in the matters of God and Godliness forgives and is submissive to his own enemies but flames with zeal and is stiff and inflexible to Gods enemies Gal. 4.12 cum 5.12 Act. 13.9 c. Num. 12.3 cum Exod. 30.19 If the Cause of God calls for his part in action he is ready and willingly offers himself according to his office and the capacity and circumstances he is in If it calls for a passive part he can for Conscience toward God endure grief suffering wrongfully and is ready not only to be bound but also to die for his sake 2 Cor. 9.2 Judg. 5.2 9. 2 Cor. 8.3 1 Pet. 2.19 Act. 21.13 You that like Gallio care for none of these things that seek your own things not the things which are Jesus Christs whose Spirits are abundantly raised in your own Cause but ordinarily remiss in Gods Cause have no good Conscience Act. 18.17 Phil. 2.21 Psal 137.5 6. But you that prefer Hierusalem to your chief joy that say unto Zion because of the house of the Lord our God we will seek thy good that will very gladly spend and be spent for the good of Souls and glory of their Saviour that sacrifice your own Concernments to those of Christ and his Church and would rejoyce to be offered upon the sacrifice and service of their faith and rejoyce in your sufferings with respect to his service Receive this sign and may you reap the sense of a good Conscience Psal 137.6 122.9 2 Cor. 12.15 Phil. 2.17 Col. 1.24 5 To the counsels of God § 26 and his dispensations towards them The good Conscience would hold Communion with God in his Works as well as in his Word and doth especially consider of and commemorates what God hath done for his Soul Psal 107.43 94.19 66.16 Hath God accepted his person answered his prayers afforded him his presence of Grace c. it binds him the faster to God Blessed be God saith he who hath not turned away my prayer nor his mercy from me He will love God the more choicely live with God the more closely lean on and trust in God the more constantly Ps 66.19 20.116 throughout 146.1 2. Doth God afflict and is angry with him with-draws the sense of his Salvation with-holds the spirit of Peace and the waters are come even into his Soul He considers and confesses his sin communes with himself converts and turns himself to God crieth for his Salvation chargeth his Soul to hope in to obey to remember and to repose it self in God Psal 32.5 c. 38.6 c. 42.5 11. 51.1 12. 77.1 13. 13.1 6. I should be too large if I left particular instances as may concern either the inward or outward man Put it upon the enquiry The Providences of God are various toward you How do you answer the acts of God and his aimes by them What no laying them to heart Happily he may have brought his judgments at the doors and yet do not you lay it to heart not so much as ask what have I done nor hearken to him for all this to observe his Counsels or obey his Commandments Happily he may have multiplied his mercies or you and do you not yet say in your hearts Let us now fear
should not ordinarily fail of the effect either in clearing and confirming the truth or confuting the falshood of what our Conscience witnesseth Doth Conscience say They that have fellowship with God are in an happy state But we have fellowship with God Put her to the proof of the Assumption in a second practical Syllogism as thus They that have fellowship with God walk in the light i.e. live holily for God is light and in him is no darkness at all But we walk in the light i.e. live holy and uprightly This confirms Or on the other hand thus They that walk in darkness i.e. that are ignorant and disobedient have no fellowship with God But we wâ—lk in darkness This confuteth If we say that we have fellowship with him and walk in darkness we lie and do not the truth 1 Joh. 1.5 6 7. The Scriptures therefore do frequently offer to the application of Conscience both negative Marks and positive together that by the application of the former we may correct our mistakes and by the latter we may confirm our minds in what is assumed by Conscience as to our being in Christ and in a condition of Blessedness as Rom. 8.1 9 10 11. Psal 1.1 2. Ephes 4.20 25. And the Apostle thinks it fit to subjoyn sometimes to the testimony of his Conscience the reasons upon which that testimony was raised and from whence it resulted 2 Cor. 1.12 13. Rom. 9.1 2 3. 5. The crediting of Conscience its testimony therefore in such Propositions as are capable of further proof is not safe for us ordinarily without the calling in and considering of those proofs first had and made And it is of singular use in such a case to put Conscience afresh to the question before it comes to a Conclusive determination that such a testimony is of indubitable truth As There is no condemnation to them that are in Christ a Proposition of infallible verity But I am in Christ saith Conscience This Assumption should be again put to the question and requireth proof and confirmation as the Apostle seems to imply by adding so many Characteristical signs They that are in Christ walk not after the flesh but after the spirit are made free from the Law of sin and death i.e. from the prevailing and binding power thereof In such the body is dead because of sin and the spirit is life because of righteousness Can Conscience now again assume But this is our walk we are thus free our sins thus mortified and our spirits thus vivifyed to righteousness and holiness Or as elsewhere They that are in Christ are new Creatures Doth Conscience say we are new Creatures Press her to give you the proof of what she saith They that are new Creatures have old things past away all things are become new have put off the old man and put on the new And now attend whether Conscience can assume as in the presence of God All things are past away all things are become new in and to us c. Rom. 8.1 10. 2 Cor. 5.17 Ephes 4.22 24. 2 Let Conscience deliberate before she delivers in her Testimony Bethink thy self and bring this witness as they were their wickedness 1 King 8.47 back again to thine heart Consider your ways and let not thine heart be hasty to utter any thing before God David's haste did more than once disturb his peace and drew the Jews into a fools Paradise Hag. 1.5 7. Eccles 5.2 Psal 31.22 Isa 5.12 Hos 7.2 Know therefore this day and consider it in thine heart 1. To and before whom she is to render this witness or report 'T is not to thy self only but unto God also He knoweth the way that thou dost take The heart saith he is deceitful above all things who can know it I the Lord search the heart I try the reins c. Job 23.10 Jer. 17.9 10. O my Conscience if thou shalt not speak home and speak uprightly shall not God search it out for he knoweth the secrets of the heart The righteous God trieth the heart and reins Dost thou bear this witness in the Holy Ghost Psal 44.21 7.10 Rom. 9.1 2. What the rule or mark is according to which she is thus to witness and report Compare Spiritual things with Spiritual thy self not with thy self but with the sign or standard by which thou art to measure thy state Take not only an occasional or transient view of what that speaketh and thou art or dost But let thy consultations therewith be frequent ordinary deliberate deep Who so looketh into the perfect Law of liberty and continueth therein he being not a forgetful hearer but a doer of the work this man shall be blessed in his deed 2 Cor. 10.12 Jam. 1.23 24 25. 3. What reason is there that she should make this report O my Conscience how canst thou clear up this thy Testimony Of which before 4. What will be the result of this witness or report Shouldst not thou now deal faithfully with me what a fearful deluge of presumption c. would henceforth overflow me and what floods of dedolence pride c. would henceforth also oppress My conversion will be less possible and thy condemnation and torment more perplexing and full of horrour Act. 28.26 27. Luk. 13.27 28 29. 3 Let Conscience be dealt with truly and impartially by thee that she may deal forth a true and impartial testimony to thee 1. Charge her to be herein true and thorow with thee By her concernment in it Who shall witness if Conscience do not For no man knoweth the things of a man save the spirit of man which is in him God hath set thee O my Conscience as that heap and pillar to be a witness between him and me 1 Cor. 2.11 Gen. 31.52 Rom. 2.15 By her Commands for it God hath chosen her for this purpose and chargeth her in his Laws to be a Minister and Witness both of those things which she hath seen like Paul and of those things in the which he shall appear to her Rom. ibid. 2 Cor. 4.2 Act. 26.16 By the Covenant and Oath of God which she hath taken for it The vows of God are upon thee to be a faithfulful Witness that will not lie And wouldst thou have him to be a swift Witness against thee Prov. 14.5 Mal. 3.5 By the consequence of it to her as well as thee by the blessed effects on the one hand by the bitter effects on the other 2. Keep off such as would tamper with her and either keep her from giving witness or corrupt her in the witness she doth give Keep thine heart with all diligence Sin is ready to buy off her testimony with its pleasures Sense to bribe her with its profits Satan to befool and ensnare her with his policies Watch and pray that you enter not into temptation Set a guard upon Conscience Let not these come nigh the corner of her house He that doth keep his soul shall be far from
* See Fenner 's Treat of Consc p. 205 c. as it anticipateth what would trouble and confound the terms of our peace but as it affordeth a testimony to Conscience of the truth of our peace Hereby we know that we know God and are known and acknowledged by him Hereby we assure our hearts before him 2 Cor. 1.12 1 Joh. 2.3 5. c. 3.19 Yea God assureth the true Evangelical obedience an happy tranquility and peace The work of righteousness shall be peace Glory honour and peace to every one that worketh good As many as walk according to this rule peace shall be upon them Isa 32.17 Rom. 2.10 Gal. 6.16 I advise especially that you preserve 1. Loving affections The more you love his precepts the more you shall live in peace Great peace have they which love thy law Psal 119.165 166 167 132. 2. Loyal aims Let the preponderating motive be to please the Lord that you walk worthy of him unto all pleasing And he will reciprocate with you Every thing shall work together to pleasure you your enemies shall be at peace with you God himself shall take pleasure in you And therefore Conscience must needs be at peace with you No testimony speaks that peace to Conscience as this that I please God 2 Tim. 2.4 Col. 1.10 Rom. 8.28 Prov. 16.7 Psal 149.4 Heb. 11.5 Direct 8. In short keep a foot consideration and your most awakened and active circumspection Look backward and consider your pangs and plaints ere it came your prayers and promises that it might come the price you then set upon it the pains you then spent for it c. Look forward and consider the end it pointeth at the effects it promiseth the enjoyments to which it predisposeth c. Look upward and consider the principle whence it cometh the price which it cost the proprieties and priviledges which it cleareth c. Look downward and consider not only others horrors but how ominous hopeless c. your thoughts of hell and of the grave would be if you should lose your peace You cannot miss of motives whither soever you convert your minds In a word lose this and you lose all God Glory Heaven Happiness though not as to themselves yet as to your sense Keep this and you keep all the sweets the security of all Nay if you keep not this you cannot keep your selves at least in any quiet and composure For 't is the peace of God that keeps your hearts and minds all your rational faculties Phil. 4.7 Keep thy heart therefore with all diligence Be diligent that you may be found of God in peace without spot and blameless Watch thou in all things Prov. 4.23 2 Pet 3.14 2 Tim. 4.5 Watch the adversaries oâ— Conscience that they neither flatter her oâ—â— of her peace or fright her with their power neither feed her with prejudice nor force her upon any precipice that they neither cause an invasion nor cherish an insurrection Watch the acts of Conscience both imperate which she injoyneth other powers of the Soul and elicit which issue immediately from her self that they neither decline the rule nor discontinue their exercise nor be distorted to either extream but be discharged regularly Watch her answers that they be the answers of a good Conscience toward God In fine watch every avenue that nothing pass in or out but what you can give a good account for to the God of peace Mat. 26.41 1 Cor. 16.13 c. 8.9 Hebr. 3.12 1 Pet. 3.21 Luk. 21.34 36. Q. 8. Whether a pious Christian may not live for some time without Peace of Conscience Doubtless he may For though we may admit Piety to be the practical foundation of Peace yet we must allow some time between laying the foundation and raising up the frame or building 'T is true the end of that man is peace but his entrance is most times perplex as Manassebs Ephraims the Jews and Jaylors was Psal 37.37 2 Chron. 33.12 c. Jer. 31.18 c. Act. 2.37 c. c. 16.29 c. It is plain 1 there can be no peace before grace Q. 1. 'T is first grace then peace in all the options of the Apostle Rom. 1.7 2 Cor. 1.2 2 There is and must be grace in order of time and nature before peace For the true peace of a gracious Christian ariseth from the testimony of Conscience to the truth of his grace So that Conscience in pronouncing peace doth alway presuppose grace and maketh use of the truth of our grace as a medium whereby it proveth that we are upon terms of peace 2 Cor. 1.12 Isa 26.12 Psal 4.8 3 There may be a considerable interval between the implanting of grace in us and the imparting of peace to us whether we consider the ground of peace or the giver of peace 1. The ground of peace The immediate rise of peace is not the simple existence of grace in us but the sense and evidence of this grace to us And it is manifest that grace may exist in that subject which hath no evidence or sense of it and that for a long time Witness Heman David c. 'T is one thing to know God 't is another to know that we know him This is the product usually of much time many thoughts and trials of our selves Christ tells his Disciples Whither I go ye know and the way ye know But Thomas saith unto him Lord we know not whither thou goest and how can we know the way There is no contradiction They knew it but did not know that they knew it notwithstanding so long continuance with him Science there was at least a dark and confused knowledg but not Conscience no distinctness or clearness of knowledg though they had so long converse with him in whom were laid up the treasures of wisdom and knowledg Psal 88.3 9 15. c. 42.3 8. 1 Joh. 2.3 Joh. 14.4 5. 2. Let the giver of peace be considered Grace and peace are from the same Spirit But not at the same time or with the same circumstances 'T is the same spirit that sanctifieth us in the day of our renovation and that sealeth us up to the day of our redemption But it is not by the same act That is antecedaneous this afterward After ye believed ye were sealed with that holy spirit of promise Isa 32.15 17. Rom. 15.13 16. Ephes 1.13 How long or how little time he will take ere the ensealing of the deed is not for us to determine while he hath not declared it in his word and is pleased to diversifie so much in his works Pauls peace was not so early as Lydias was 'T is not for us to know the times and scasons which the Father hath put in his own power Act. 9.9 17 18. c. 16.14.1.7 This is certain Grace is from the Spirit as working out sin and writing out the similitude of God upon the Soul Peace is from him as witnessing with our spirits our Sonship and Salvation So that
grievous and distrust so great I shall go softly all my years in the bitterness of my soul I shall go down to the grave without so much as any glimpse more of my God or of his grace I am cut off Lo God hath overthrown me He hath stript me of my glory and taken the crown from my head He hath destroyed me on every side and I am gone and mine hope hath he removed like a tree Thus we find them casting their eye inward and crying out Why is my pain perpetual and my wound incurable yea upward and complaining Wherefore dost thou forget us for ever How long wilt thou forget me O Lord for ever Will the Lord cast off for ever will he be favourable no more Is his mercy clean gone for ever c. Isa 38.10 11 15. Lam. 3.54 Job 19.6.9 10. Jer. 15.18 Lam. 5.20 Psal 13.1.77.7 8 9. 6 The distresses of pious Souls may be of a large extent for quantity as well as of a long extent for continuance Very extensive in themselves and may extend over the whole Subject 1. In themselves they may be so large as I cannot meditate any other stint or limit than this that they shall not extend unto a full and final despair Otherwise they may and often do exceed the sense of others and the speech of them that are the sad and suffering subjects Job's grief was very great so great that words and weeping too were too narrow for the vastness of it Oh that my grief were throughly weighed saith he and my calamity laid in the balances together For now it would be heavier than the sand of the sea therefore my words are swallowed up All language is too little to declare their greatness and therefore is a line too short to limit or determine it and yet neither silence nor speech many times can moderate it Though I speak my grief is not asswaged and though I forbear what am I eased Job 2.13 c. 6.2 3. c. 16.6 2. They extend sometimes over the whole subject all Conscience the immediate and proper subject and over all under the power of Conscience the remote and less proper subject Conscience is sometimes all in a combustion in the sadded Christian My heart is like wax saith David melted in the midst of my bowels It fainteth it faileth me it is grieved pained sore pained within me smitten and withered like grass oppressed overwhelmed in me disquieted distracted yea my heart within me is desolate The troubles of my heart are inlarged c. Psal 22.14 84.2 40.12 73.21 55.4 102.4 61.2 38.8 88.15 143.4 25.17 Conscience the commander in chief being thus mortally wounded the whole army is in a rout and either runs before the pursuer or are roaring out their plaints c. Reason is distracted the resolutions of the Will dissipated Affections discomposed Passions distempered and every power of soul and body is disordered Conscience thus pierced and broken all come in to bear a part in this sad Catastrophe The poyson hereof drinketh up my spirit saith Job My spirit was overwhelmed saith David My spirit faileth My soul is sore vexed and consumed with grief My soul cleaveth unto the dust My soul fainteth for thy salvation My soul is full of trouble I will speak in the anguish of my spirit saith the former I will complain in the bitterness of my soul Job 6.4 Psal 143.4 7. 6.3 31.9 119.25 81. 88.3 Job 7.11 And can ye expect it much better with the body Review the same instances Fear came upon me and trembling which made all my bones to shake My bones are pierced in me and my sinews take no rest My bowels boiled and rested not He cleaveth my reins asunder and doth not spare he poureth out my gall upon the ground My bones are vexed There is no soundness in my flesh because of thine anger neither is there any rest in my bones because of my sin The arrows of his quiver enter into my reins Mine eye trickleth down and ceaseth not without any intermission Mine eyes fail for thy word saying when wilt thou comfort me Job 4.14 c. 30.17 27. c. 16.13 Psal 6.2 38.3 119.82 Lam. 3.13 48. And now Soul wilt thou tell me or rather tell thy self whether thy sorrow be like unto their sorrow who were yet Saints of the first magnitude 7 The distresses of pious Souls may be very eminent for quality and degree as well as for quantity and duration I cannot undertake to cleave an hair to say thus far they may be intended and no further Though I doubt not to say that these anxieties and afflictions can never bring them to an utter and universal aversation from God or godliness Their diffidence and demeanor towards him may be very deplorable yea dreadful but their spot is the spot of children They do not they dare not say unto God depart from us we desire not the knowledg of thy ways Yea this is their greatest desire that they were his and he theirs Turn us again O God and cause thy face to shine is the burden of their prayers And this is the greatest thing they deplore that they have turned away from him and that he is turned against them And could we trace their fears and dolors to their proper form we should find they did not spring from an aversation to God or grace but from an appreitation That they drag so heavily is not that they hate holiness but in that they have not holiness at least as to their sense or with that strength and sweetness they would fain have Psal 44.17 23. Deut. 32.5 Job 21.14 Psal 42.1 6. 80.3 7 14 19. Isa 49.14 Lam. 3.3 Psal 73.21 22. Nevertheless they may be deeply plunged in this ditch and may arrive 1. To formidable conceptions of God as if God were not only not kind but cruel to them as if he failed his promise had forgotten to be gracious and in anger shut up his tender mercies As if he were not only deaf to their prayers but distorted his providence and did not do them justice and were immovably determined upon their destructions Such a feaver or such a frency rather may these distresses sometimes draw upon the understanding So that the Soul may not stick to say I am troubled at his presence when I consider I am afraid of him Job 30.21 Psal 77.8 9. Lam. 3.8 Job 19.7 c. 23.13 15 16. 2. To false constructions of Godliness as if they had laboured in vain and spent their strength for nought and in vain Thou saidst saith Elihu what advantage will it be unto thee and what profit shall I have if I be cleansed from my sin Thinkest thou this to be right 'T is true I do not find the abode and fixing of such apprehensions upon a faithful heart But holy David's feet were almost gone his steps had well nigh slipt when he saw obdurate sinners prospered and himself
according to a consecution or emanation from Mans nature As when we say Man is by nature endowed with an Understanding Will c. Thus the powers and properties of Mans nature are said to be natural to him 3. Or for that which is by and according to a connexion with Mans nature as Paul saith We were by nature children of wrath Eph. 2.3 This condition was connexed with our nature we were subject to the revenging justice of God as soon as we received the nature of man Thus the pravity and pollution of Mans nature is said to be natural to him The import of this question is not Whether the Conscience be evil either in regard of its natural constitution or essence In this sense it must needs be good because it is by the special efficience and gift of God Job 32.8 Chap. 20.7 Or 2. in regard of any natural consecution or emanation from its nature Thus it cannot be bad but good for the same reason because it cometh from the blessed God whose work is perfect Deut 32.4 But 3. in regard of a natural connexion i.e. Whether Conscience in man by and according to the condition which is connexed with his nature be morally evil or sinful yea or no That every mans Conscience is by nature sinful in the sense last mentioned appears First From the notorious defilement of every man by nature These propositions are of Apostolical proof That all have sinned and that they are all under sin That all the world is become guilty before God And that they are all by nature children of wrath Rom. 3.9 19 23. Ephes 2.3 What is man that he should be clean and that which is born of a woman that he should be righteous saith Eliphaz All persons and all the parts of man are impure and defiled Job 15.14 15 16. Rom. 3.9 19. And who can bring a clean thing out of an unclean To them that are defiled is nothing pure but even their mind and conscience is defiled Job 14.4 Tit. 1.15 The leaven of sin hath over-spread the whole lump The leprosie of sin hath left no faculty untainted The whole head is sick and the whole heart faint It reacheth from the crown of the head to the sole of the foot So that the Conscience is corrupt as well as the corporeal part 1 Cor. 5.6 Isa 1.4 5 6. Secondly From the notable declarations in the Covenant of Grace What on Gods part is therein more clearly proposed than this I will put a new spirit within you I will take away the stony heart out of your flesh and I will give you an heart of flesh I will circumcise your hearts I will put my law in their inward parts and write it in their hearts c. Ezek. 11.19 20. Chap. 36.26 Jer. 31.33 Deut. 30.6 And what can on mans part then be more clearly supposed than this That the heart of man is of a stony adamantine and uncircumcised temper without the sculpture of any saving truth e're grace takes him within the Covenant And surely by nature the sons of men are all strangers from the Covenants of Promise Zach. 7.12 Jer. 9.26 27. 2 Cor. 3.3 Eph. 2.12 cum 3. Thirdly From the known design of the Commandments and conveyance of Grace A good Conscience is the end of Gods Commandments 1 Tim. 1.5 1 Pet. 3.16 If Conscience were good by nature how should the goodness thereof be the end and effect of the Gospel of Grace A good Conscience was not found by the Gospel in the regions where it came but was the fruit of the Gospel The Gospel was sent amongst them not as supposing their Conscience already good but to set them right and leave them good whom it found bad Act. 26.18 20. 1 Cor. 14.24 25 Heb. 4.12 A good Conscience is the effect of the grace of faith in Christ God purifying mens hearts by faith Act. 15.9 Heb. 10.22 Before the coming of faith then the Conscience is defiled To the unbeliever nothing 〈◊〉 pure And manifest enough it is that faith it Christ never grew in the garden of nature when most pure from the weeds of sin which the Fall hath brought in but is an eflux of divine grace and an especial gift of God Tit. 1.15 Heb. 11.6 Eph. 2.8 Phil. 1.29 Fourthly From the necessary diffusion of sanctifying grace throughout the whole nature of Man The God of peace sanctifie you wholly the whole then was sinful And I pray God your whole spirit and soul and body be preserved blameless c. The upper region of Mans soul then and which is rational as well as the lower region and which is more sensitive were stained and culpable The Conscience therefore cannot but be corrupted 1 Thes 5.23 The Conscience could neither require nor receive the renovation of grace if it were righteous by nature But renovation passeth through all the parts and powers Behold all things are become new This is to put on the new man and to put off the old man Sin did and Sanctification now doth extend it self over all the man especially the mind To be renewed is eminently in the spirit of our mind 2 Cor. 5.17 Eph. 4.22 23 24. Fifthly From the noted derivation of a good Conscience to us by means of Christ Till his blood be sprinkled on us the Conscience is not sanctified in us as is implied Heb. 9.14 'T is the blood of Christ Who through the eternal Spirit offered himself without spot to God which purgeth your Consciences from dead works to serve the living God Hebr. 9.14 Conscience is impure then till Christ purgeth it 'T is he freeth it from sin and fitteth it for Gods service But by nature we are all without Christ alienated and enemies in our minds by wicked works Men do not come by nature but are called by grace unto the fellowship of the Son Jesus Christ Eph. 2.12 cum 3. Col. 1.21 1 Cor. 1.9 Sixthly From the notable defilement of Conscience in the discharge of its acts and offices Now laesae actiones laesas facultates indicant It must needs be a maimed and diseased power that puts forth such maimed and diseased performances These I shall briefly instance in the next Question and judg needful to pluck down the pride of Man and to preserve you from the dangerous precipices of many who cry up Conscience and its conduct for Salvation instead of calling men to Christ and to the conduct of the Scriptures Q. 2. What are the evils of Mans Conscience naturally which we should be heedful of and and humbled under Though I cannot fully open that sink of sin which lieth here a work that is more accurately done by an acute and able hand * Anth. Burgess Orig. sin par 3. c. 2. §. 1 8. and though a further manifestation hereof must follow in our ventilation of the several sorts of an evil Conscience of which hereafter yet something shall be done for the discovery of this evil and putrefaction Conscience may
heart-searching than if any others saw you you have great cause of gratitude to him and of joy in your selves as those who have a good Conscience 2 Cor. 2.17 Psal 44.20 21. Gen. 17.1 1 Chr. 28.9 3 § 17 'T is for the praise and approving it self to God which it principally regardeth The good Conscience is first and most for commending it self and us to God Indeed 't is not he who commendeth himself or whom man commendeth is approved but whom God commendeth 2 Cor. 10.18 'T is true he would by manifestation of the truth commend himself to every mans Conscience and that his service might be accepted of the Saints But 't is as in God's sight and for God's sake that he may be the more serviceable to his glory in their good and 't is first to God then to their Consciences 2 Cor. 4.2 5. Rom. 15.31 2 Cor. 5.11 The great care therefore of the good Conscience is to prove and approve what is acceptable unto the Lord This is that he so aimeth at and is so ambitious of that he may be accepted of him and have grace whereby he may serve him acceptably Ephes 5.10 2 Cor. 5.9 Heb. 12.28 Enquire then do you seek the praise and approbation of Men more than the praise and approbation of God court their applause c. Oh wretched Consciences ye are they which justifie your selves before men but God knoweth your Heartsâ— and this know that which is highly esteemed amongst men is abonâ—nation in the sight of God Joh. 5.44 c. 12.43 Luk. 16.15 But you that seek the honour that cometh from God only and set the highest account upon his comprobation whose praise is not of men but of God that seek his favour with your whole heart and that the words of your mouth and meditations of your heart may be acceptable in his sight Yours yours is the good Conscience Joh. 12.43 Rom. 2.29 Psal 119.68 c. 19.13 14. 4 § 18 'T is for pleasing and applying himself to God to which it principally refers The good Conscience is for Compliance to Gods Will and would so carry it self in its whole work as it and we might receive Enochs Testimony That he pleased God And this one argument is of most observed avail with it That God is pleased Heb. 11.5 c. 13.16 'T is true it is willing to please his Neighbour for his good and would fain please all men in all things that consist with his place and their profit but 't is not for his own ends that he seeks his own profit but for their edification and to exalt God and his Gospel if by any means he may save some the profit of many that they may be saved Rom. 15.2 1 Cor. 10.33 c. 9.19 24. The greatest care of the good Conscience is not so much to please man as to please God If he seeks to gratifie them 't is because he is set to glorifie him 't is with singleness of heart fearing God This is his greatest care to walk worthy of the Lord unto all pleasing and as he hath received how he ought to walk and to please God so he would fain abound more and more Nothing so pleases him as that God is pleased nothing so provokes him as that God is provoked 1 Cor. 7.32 2 Tim. 2.4 Col. 3.22 c. 1.10 1 Thes 4.1 Psal 69.30 31. How is it then do you seek to please men and to do them a pleasure do not stick to omit the duties of your place and with Herod Felix and Festus to oppress also the defenders of piety Or in the duties of your place is your design ordinarily to please man before God or rather than him If you yet seek to please men how are you then the servants of Christ Nor have you this singleness of heart and Conscience whereto we are speaking Act. 12.3 c. 24.27.25.9 Gal. 1.10 Ephes 6.5 6. You whose desires and designs are principally levelled at the pleasing of God and would be always doing the things which are pleasing in his sight you whose duties to men are not discharged with eye-service as men-pleasers but in singleness of heart as unto Christ you who walk not as pleasing men but as pleasing God which trieth our hearts you have an happy argument of having a good Conscience Joh. 8.29 1 Joh. 3.22 Col. 3.22 1 Thes 2.4 5 § 19 'T is for the possessing and enjoyment of God which it principally requireth and in which it principally rests The good Conscience is for Communion with God above the greatest Comforts whilst others are for Corn and Wine Creature-comforts and Immunities this is for the light of God's Countenance As for me saith he I will behold thy face in righteousness Here is his Blessedness Blessed is the man whom thou choosest and causest to approach unto thee Here is his Business This is the one thing he desireth of the Lord and that he will seek after Psal 4.6 7. c. 17.15 c. 65.4 c. 27.4 'T is true he doth not slight but diligently seeks a competency also of the Goods of this life but first he seeks the Kingdom of God and his Righteousness and would fain see the goodness of God in this Worlds Goods and by them serve his Glory The first and great Commandment as in it felf so to this Soul to the good Conscience is to love the Lord his God with all his heart and with all his soul and with all his mind Prov. 30.8.9 Mat. 6.33 Psal 104.33 34. compared with the former verses Mat. 22.37 38. How is it then What! God not in all your thoughts Is the friendship and fruition of the World sought before the friendship and fruition of God Is the World upmost and God under You can part with God rather than part with your Grandeur Goods c. You can venture the loss of him rather than the loss of them Happily you pray and profess to Him but do you most prize them mean while Do you cry more for Corn and Wine than for the incomes of his Grace the influx of his Goodness the Interest of his Gospel c. Oh sensual and sinful Consciences Psal 10.4 Jam. 4.4 2 Tim. 3.4 c. 4.10 1 Tim. 6.9 10. Hos 7.14 But do you prefer one God to all other Goodness Do you pant most after the grace of his Favour to you and the grace of his Spirit in you Do your Souls pursue after him and will not be put off with Secular commodities and enjoyments Is he the â—oortion that doth best please you Is your Propriety in and intercourse with him of higher price then all other priviledges and possessions to you What! have you none in Heaven but God and is there none upon Earth you desire in comparison with God Certainly you have chosen the better part and may comfortably possess your selves in this sign of a good Conscience Psal 62.5 6 7. c. 42.1 c. c. 63.1 c. c. 16.5 6 7. c. 84.10 c. 73.25 26. Luk. 10.42 6 § 20
the Lord our God but the mercies which he gave to humble and to prove you you abuse to pride and luxury c. Oh sinful and sensless Consciences Isa 42.25 Jer. 8.7 Hos 7.2 Jer. 5.24 Deut. 8.16 17. Or do you answer his administrations of justice with trying your ways and turning to the Lord Do you labour to see his mind in them and to learn more skill in his Statutes through them And doth Conscience call upon you Come and let us return to the Lord our God and by sound Conversion to seek a cure for them In administrations of Mercy doth Conscience ordinarily attend abett and argue from thence to duty And when it hath put the question What shall I render unto the Lord for all his benefits toward me Doth it proceed to the Psalmist's conclusive resolution I will take the 〈◊〉 of Salvation and call upon the name of the Lord I will pay my vows unto the Lord I will wâ—â— before the Lord in the land of the living c. Iâ— short is Conscience wont to answer the dispensations of mercy with more dearness foâ— God and his glory and with more degrees 〈◊〉 humility as it did in Jacob and in David theâ— is yours a good Conscience Psal 103. through out Ezra 9.13 14. Gen. 32.10 2 Sam. 7.18 19. 6 To the Copy of God § 27 The Conscience which is statedly good setteth the Christian upon Conformity to God he abhorreth sauciness with God as blasphemous and aspireth after similitude to God as his eminent business He knoweth that God is righteous and thence concludeth to be a doer of righteousness God is pure and as his hope is in him so he purifieth himself in Conformity to him God hath made it an argument Be ye boly for I am holy Conscience bearing his Authority brings the same argument also and Christ binds it upon the Conscience 1 Joh. 2.29 c. 3.3 1 Pet. 1.15 16. Mat. 5.48 Little Children let no man deceive you if God hath not drawn out his resemblance upon you if you are not doers of Righteousness as God is righteous If Conscience can permit you to walk in darkness while you profess to that God who is a pure light whatever be your pleas that your Consciences are good they are but pretensions not proofs your Consciences are still bad You that are ordinarily looking at and labouring to come as nigh as you may unto your Copy That are followers of God as dear Children that are created after God in righteousness and true holiâ—ess and whose care it is to be as immutable â—ntensive and extensive as you can in goodâ—ess You are the Children of God our Father who hath given to you a good Conscience 〈◊〉 Joh. 3.7 9. c. 1.5 6 7. 1 Pet. 1.14 Eph. 5.1 c. 4. â—4 Mat. 5.45 I have used a greater length and liberty of Speech in this Question than I have in former or shall in future Cases the importance thereof enforced me If Conscience be good your condition is good if Conscience be naught your condition is naught too as will be seen hereafter Be therefore the more thorough and serious in the trial of your selves still remembring this just Limit in all thy helps for knowledg hereof given you That your ordinary or usual tendency and habitude must be attended 'T is not what your Conscience is for a fit or in some sudden flash either as to good or as to evil but what your common frame and general or most usual temper is must be consulted Q. 5. Whether we may know that our Consciences be statedly and Evangelically good Though your Consciences are lockt up from the knowledg of others and are comprehensively and fully known only by God himself for who can understand his errors Psal 19.12 Yet every man may know what the stated habitude of his Conscience is if he will but deliberately discuss and carefully commune with and impartially attend and improve the judgment of his own Conscience As seems evident 1 By the description of its Nature 'T is the candle of the Lord searching not some but all not only the outward parts of the body but the inward parts of the belly i.e. the inwards acts and thoughts and therefore the the habitude and temper of the Heart elsewhere expressed by the Belly Prov. 20.7 cum Job 15.2 35. c. 32.18 19. The Spirit of Man i.e. the Conscience of Man knoweth the things of Man and within Man The Heart i.e. the Conscience knoweth its own bitterness and therefore may know its own blessedness 1 Cor. 2.11 Prov. 14.10 2 By the demands from and for it in Scripture Know ye not your selves i.e. your Consciences and so what your and their state and condition is whether you be in the faith whether Christ be in you 2 Cor. 13.5 Let every man prove his work and then shall he have rejoycing in himself which springs from the Testimony of a good Conscience Gal. 6.4 2 Cor. 1.12 3 By the declared sense hereof we find among the Saints Job's record is on high and in his own heart Job 16.19 c. 27.5 6. David and Hezekiah can and do confidently appeal the all-knowing God in it Psal 26.2 3. 17.3 Isa 38.3 Hear Paul We trust we have a good Conscience 'T is not we think or we hope but we trust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are perswaded are confident of it which confidence we may raise upon the same foundation that he did In all things willing to live honestly Heb. 13.18 Q. 6. How may we get or obtain a good Conscience The Premises in answer to the former Question are of place and pertinent use here also as likewise whatsoever shall be prescribed hereafter for obtaining a pure peaceable upright faithful Conscience c. Here I advise you these few things * See Perkin's Tom. 1. Treat of Conscience c. 4. p. 551. Sheffield's good Conscience ch 25. Dyke's good Consc c. 5 6. That you Direct 1 1 Act Consideration * See Motives in Dyke's good Cons c. 10. ad finem Consideration is the next step to the Conversion of thy self the change of thy estate and the setting of thy Conscience right in the sight of God Psal 119.59 60. 45.10 11. 50.21 22. See Q. 4. Direct 3. Consider therefore in thy Heart Deut. 4.39 c. 8.5 If my Conscience shall be good Then 1 My Condition will be good secure Conscience for the main and thou securest thy Condition for the main Thy Condition is as thy Conscience is good or bad as this is good or bad in the sight of God Amaziah's Condition was bad though the current of his Actions was materially good because his Conscience was bad he did that which was right in the sight of the Lord but not with a perfect heart nor like his father David 2 Chron. 25.2 2 King 14.3 Jehoshaphat's Condition was good though he were chargeable with some things that were signally bad because his Conscience was good Nevertheless
we get or obtain a pure Conscience Answ This enquiry is not how we may get it pure from some new actual tincture of which see Q. 7. but from its old habitual taint and pollution for which take these Directions 1. Behold the necessity of a pure Conscience and be awakened 1. Without this there is no Society with God He is of purer eyes than to entertain you in your habitual impurity There is no having nor so much as hoping Communion with or a propriety in him unless Conscience be purified in you Hab. 1.13 Psal 18.26 1 Joh. 3.3 Jam. 4.8 2 Without this there is no Salvation by God Wash thine Heart as ever thou wouldst to Heaven There is nothing entereth which is unclean that happy place is reserved only for the pure in heart Jer. 4.14 Rev. 21.27 Psal 24.3 4. A polluted Conscience is neither fit for the business nor blessedness of that pure and perfect condition 3 Without this there is no serving of God at least with acceptance to him or with advantage to you The Heart must be purified that would attempt his Presence Josh 24.19 Heb. 9.14 c. 10.22 Jam. 4.8 Till Conscience be purified the pure God will not endure thy presence nor will thy impure Conscience easily bear his Presence 4 Without this there is no sincerity in thee Clean or pure acts will never put ye beyond an hypocrite without a clean or pure Heart 'T is not a pure Conversation but a pure Conscience that speaks thy condition prosperous and secures from the condemnation of Pharisees Psal 73.1 2 Tim. 1.3 Mat. 23.25 29. 5 Without this there is no security for thee thy condition can never be safe till Conscience be sanctified All that God secures Conscience is but on this condition If thou be pure and upright And for the security of Conscience 't is grounded upon the sincerity of Conscience 't is first pure then peaceable as David points us in his prayer and 't is the pure in Heart are first pronounced Blessed by our Saviour 1 Thes 5.23 Job 8.6 Jam. 3.17 Ps 51.7 8. Mat. 5.8 2. Behold the nature of an impure Conscience and be ashamed Thou art not so pure in thine own eyes but thou art as impure and vile in God's eyes Be convinced of this and thou wilt be cleansing that and begging him to cleanse thee Prov. 30.12 Isa 65.5 Mich. 6.11 13. Job 40.4 1 Think what is defiled Conscience that choice that curious piece that so dignifieth Man next the Angels and differenceth him from the Brutes Conscience that is God's Tabernacle in Man and maketh Man the Temple of God Conscience that is chief among the faculties and is under God to command the whole frame of our Hearts and Lives What Conscience that by Creation was like the Nazarites purer than Snow whiter than Milk more ruddy than Rubies whose polishing was of Saphire should be now blacker than a coal and she that was clothed in Scarlet should embrace Dunghils That thy Gold should become thus dim and the most fine Gold be changed into dirt This cannot but procure a Lamentation especially when thou shalt consider that this thou hast contracted upon thy self who knowest how great a crime it is if through thy means the Conscience but of a weak brother should be desiled Prov. 20.27 1 Cor. 3.17 Lam. 4.1 9. 1 Cor. 8.7 2 Think what it doth defile A defiled Conscience 1. defiles all of thee it defiles the Man the whole Man the Spirit Soul and Body are defiled even the Mind the most pure and precious part is defiled wheresoever the Conscience is defiled Mat. 15.18 1 Thes 5.23 Tit. 1.15 2. It defiles all to thee there is nothing pure to thee The taking of God's Covenant into thy mouth thy very Table-comforts thy Meat become a sin and snare to thee Conscience being unclean whatever it toucheth doth become unclean likewise Tit. 1.15 Psal 50.16 17. 69.22 Lev. 5.2.3 It defiles all that comes from or is done by thee It streams sin upon every service Thy Civil actions thy very plowing is sin and thy sacred actions thy very praying is sin likewise For who can bring a clean thing out of an unclean Mat. 15.18 Prov. 21.4 c. 28.9 Job 14.4 3. Betake ye to the known provision which God hath made for purifying the Conscience and be active The pure Conscience is from God as the principal Cause 't is he that purifieth and he that pacifieth the Conscience He that cureth its diseases and cleanseth it from defilements He creates and so the Heart is clean 1 Thes 5.23 Ezek. 36.25 Psal 51.7 10. But though it be his work principally 't is our work partly too as himself presseth it Wash ye make you clean c. Isa 1.16 'T is his work to bless the means unto purifying and our work to be in the use of those means whereby he purifieth Asking the mercy of him and applying the means to us 1 Then ask this mercy from him with the greatest ardour thou may'st acknowledging thy pollution with shame and sorrow aggravating it also in his presence abhorring thy self and acknowledg with thy impotency his power as who alone can purifie thee So David Psal 51.2 11. His promises of it do not preclude but should provoke rather thy prayers for it Ezek. 36.25 cum 37. 2 Apply thee to the means and the means to thee with the greatest activity thou can'st These are the Word Water and Blood * See Sheffield's good Cons c. 2. p 33. c. 1 The Word Ye are clean through the Word saith Christ Job 15.3 This is not only pure in it self but purifying the Soul that attendeth the preaching of it Psal 19.8 Joh. 17.17 Ephes 5.26 Submit thy Conscience to the Commands of it Purity is the end of them and will be the effect in thee 1 Tim. 1.5 1 Pet. 1.22 If you obey Then 2. Skill thy Conscience in the Promises of it Every Promise is both a motive to and means for cleansing as of the flesh so likewise of the Spirit But there is an especial Promise in God's absolute Covenant I will sprinkle clean water on you and ye shall be clean Which you may urge upon your self in secret and urge God with in supplication 2. Cor. 7.1 Jer. 33.8 Ezek. 3.6.25 cum 37. 2 Water Ezek. ibid. Ephes 5.26 The Sacrament of Water should not only be remembred by thee but re-inforced on thee by due and doubled consideration Though I cannot say to thee as Ananias said unto Saul Arise and be Baptised and wash away thy sins if thou wert baptized in thy infancy yet I must counsel thee to apply thy Baptism by fetching arguments from thence and by eying the ability and efficacy of the Blood and Spirit of Christ thereby exhibited till thou findest the answer thereunto of a good Conscience toward God And then thy Infant-baptism will be as effectual to the washing away of thy sins in thy adult estate as the Circumcision of the Hands was
to the adult Jews who were then Circumcised and not till then with the Circumcision of the Heart * See Fords pract use of Infant-â—aptis Rom. 6.3 4. Act. 22.16 1 Pet. 3.21 Phil. 3.11 12 13. 2. The waters of sorrow or sincere repentance Contrition will cleanse thy Conscience Evangelical tears will expunge these tinctures No dirt will fix where these drops fall witness David Repentance will blot out these stains from thy Soul and thy sins also before God Smite thy rocky Heart then with the Rod of God and the Waters will gush out Draw Water and pour it out before God Repentance is called the washing of the Heart from wickedness Ezek. 18.30 31. Jer. 31.18 19. Psal 51. Act. 3.19 Exod. 17.6 1 Sam. 7.6 Jer. 4.14 3. The Waters of the Spirit sanctifying and regenerating the Spirit is not only compared to Water as quenching the drought of the Soul but as cleansing the defilements of the Soul Joh. 7.37 38 39. Ezek. 36.25 Conscience will continue sinful till he comes and cleanses its filth is not to be washed off by any work of flesh but by the effectual work of God's Spirit 'T is God's Spirit must sanctifie our Spirits or we stick in the sink and mud of our sin and uncleanness Isa 4.4 Rom. 15.16 1 Pet. 1.2 Resist not the Spirit then but receive those influences he sheds abroad Listen not to the flesh look within the vail of the Covenant where God hath promised to put his Spirit within you yea and to pour out his Spirit on you and plead his Promise in your Prayers Ezek. 11.19 Isa 44.3 Psal 51.12 143.10 3 Blood The Bath for Conscience is the Blood of Christ Here is the Fountain opened for Sin and for Uncleanness this cleanseth from all sin and there is not any sin which doth not need this cleansing or any power of the Soul Both the Tabernacle and all the Vessels of the Ministry were to be purged by Blood Moses sprinkled therewith both the Book and all the People Consider Conscience then in any capacity it needs this cleansing as a Book as a Witness as a Judg as it 's the Mansion of God and as it ministers to and in Man Zach. 13.1 1 Joh. 1.7 Heb. 9.14 19. 23. Sprinkle then this Blood of Jesus upon thy Conscience The People were to sprinkle the Blood with a bunch of Hysop dipt therein as well as the Priests Exod. 12.22 Lev. 16.14 To note there must be an Application of Christ's blood made by us as well as an Application made to us of this Blood by Christ and thus have we our Hearts sprinkled from an evil Conscience as by the Spirit on his part sprinkling it on us so by Faith on our part which sprinkleth us with it Faith is that bunch of Hysop which being dipt in this Blood purifieth the Heart Purge me with Hysop and I shall be clean saith the Psalmist Purifying their hearts through faith saith Peter Heb. 10.22 1 Pet. 1.2 Psal 51.7 Act. 15.9 Believe then in the Lord Jesus Faith is not only effectual through the Blood of Christ to purge the Conscience from the guilt of sin to the justification of thy person but also from the filth of sin to the Sanctification of thy Nature Rom. 5.1 Act. 26.18 4. Behold the noted excellency of a pure Conence and be assiduous For at 1 Mind the noted place of Conscience it 's the upmost part of the Soul next under God and above all that is in Man A pure Conscience is of Angelical perfection Purity is the Gem and Diamond in the Crown both of the clear and pure Conscience this renders it like the New Hierusalem a City of pure Gold 2 The noted power of this Conscience The pure Conscience hath a power of converting even the basest Mettals like the Philosopher's Stone into pure Gold afflictions into advantages To the pure Conscience all things are pure like that Perfume which the Lord prescribeth Moses whatever they are asunder being tempered together they are pure and holy 1 Pet. 2.19 c. Tit. 1.15 Exod. 30.35 3 The noted price of this Conscience What cost it no less rate than the precious Blood of the pure and immaculate Lamb of God What print carrieth it no lower than the resemblance of the purest Essence and Excellency of God Of what preciousness and pleasance doth God account it Of no less than his Habitation his Throne his Resting-place Heb. 9.14 cum 1 Pet. 1.19 1 Joh. 3.3 Isa 57.15 4 The noted Priviledges of this Conscience How great here boldness in prayer the blessing of peace the beauties of God's Presence c. Heb. 10.22 Phil. 4.7 Psal 18.26 But how glorious hereafter in a pure and perfect state most pure and beatifick sights Psal 24.3 4. Mat. 5.8 But consider this and you cannot be careless God Glory Christ Comfort do all severally bespeak Conscience as Christ sometime did Peter If I wash thee not thou hast no part in me But wash this and thou art clean every whit Joh. 13.8 10. Q. 6. How may we preserve our Conscience pure Though I must remit you for fuller satisfaction to what hath been already spoken Chap. 2. Q. 6. Yet I shall not refuse to subjoyn something more in this place 1. Continue at your work Conscience is clean but not all therefore is neither all your work done for its cleansing till hope pass into enjoyment ye ought to be purifying both the Promises hoped for and the principle of hope put upon and perswade unto it 2 Cor. 7.1 1 Joh. 3.3 Neglect not any of the means already prescribed you Qu. 5. Direct 3. The same word and work of Faith Hope c. which made thy Conscience pure will maintain its purity 2. Keep Conscience to its work Keep it doing and you keep it from defiling The pure Gold never rusts or cankers till it rests or is coffered up Paul kept it on employment and so kept it pure 2 Tim. 1.3 Act. 24.16 Conscience hath its work within door upon it self and upon the whole Soul and Spirit and without door upon the Sense and their Objects and Organs If it rests like a standing Pool it putrifieth and gathers stench If it runs like a living Fountain it purifieth it self and whatever is put into it 3. Keep Conscience upon its watch Consciscience is the Centinel to watch over and for it self and the whole Soul beside Watch therefore in all things He that would be clean must be circumspect 2 Tim. 4.5 Psal 119.9 1 Watch against Sinners These will be throwing forth and throwing on of dirt Press not unnecessarily into their Society Be not partakers with their sin keep thy self pure Isa 57.20 Ephes 5.7 11. 1 Tim. 5.22 Yea in the very Society of the Saints be yet still upon thy Watch looking diligently One defection hath defiled many and the more weak thou art the more watchful be thou A weak Conscience is defiled quickly Heb. 12.15 1 Cor. 8.7 2 Watch
gives it to you by the spirit of Regeneration This Man shall be the peace when Divine justice on the one hand or the Devil on the other hand like the Assyrian shall invade Conscience Joh. 14.27 Phil. 4.7 Mich. 5.5 Is the blood of his Cross then that peace-offering you present unto the Father the peace you plead for is it upon the account of your service or of his satisfaction of your deserts or of his death for you There is no preaching peace but by Jesus Christ Col. 1.20 Act. 10.36 The prime instruments of your peace what were or what are they Was it the Gospel of Peace then will the Ministration and Ministry thereof be more beautiful in your eyes Nah. 1.15 Isa 52.7 Was it the grace of faith 'T is first grace then peace throughout the Gospel No peace before grace much less without grace 'T is believing in Christ that brings the calm upon the Conscience Being justified by faith we have peace with God Rom. 1.7 1 Cor. 1.3 Joh. 14.1 Rom. 5.1 Try your faith then whether it be beyond temporary whether it be truly justifying ere you take up with peace He cannot be the God of peace to you if he be not the God of hope and faith unto you The God of hope fill you with peace in believing saith the Apostle Rom. 15.13 2 Enquire into the matter of your Peace not so much that of which it consisteth as about which it is conversant To mention but an head or two 1. Is it Communion with God which consists in that mutual relation and those mutual returns which pass 'twixt God and a Believer in the descending of his graces and ascending of our duties What say you are these the matters that take up the tranquillity of your mind the mutual interest that God and you have in each other that he is yours and you are his the mutual intercourse that you have with each other in his mercies and your duties while he draweth nigh to you in extending the grace of his favour and you draw nigh to him in exercising the graces of his Spirit This this is the heart of Evangelical Peace acquaintance with God fellowship with the Father and with his Son Jesus Christ Here the believing Soul doth lye down in Peace Job 22.21 1 Joh. 1.3 4. Psal 4.6 8. 2. Is it the Kingdom of God specially in and over you That false peace is never thorow in the former and taketh its leave in this latter It may be taken with God's love but turns aside from his laws especially from that part which is cross to his carnal interest But Evangelical peace hath endearing and precious thoughts of the very laws the rule and restraints of Divine Government He rejoyceth and worketh righteousness and the work of righteousness is his peace and rejoycing Psal 119.165 169. Isa 65.5 c. 32.17 How is Conscience pleased then with the commands of God in that he hath the dominion of Conscience and will not dispense with the least corruptions and will have the ducture of your whole Conversations Read the language and resolution herein of the good and peaceable Conscience Isa 26.12 13. 3 Enquire into the formal cause There is no Gospel-peace of Conscience but what is spoken by God thorow Christ in the Gospel The peace spoken by Conscience through the Gospel standing in an accord to what is spoken by Christ in the Gospel And it is not only therefore called the peace of God * Phil. 4.7 in that it is caused principally by him he is the fountain of it But in regard of the conformity thereof to his pleasure which gives form and being to it Thus Evangelical Conscience doth not absolve or justifie before or without God but with and because God absolves and justifies * Rom. 5.1 9. It 1. reads and reviews God's sentence of peace in the Gospel Peace be with you all that are in Christ Jesus There is now no condemnation to them that are in Christ c. As many as walk according to this rule peace shall be upon them 1 Pet. 5.14 Rom. 8.1 Gal. 6.16 2. It reflects and resumes But I who walk not after the flesh but after the spirit am in Christ I walk after this rule as God himself is my witness Hence 3. he reports and agrees God's sentence in the Gospel to his own Soul in particular Therefore to me is peace God hath cleared me therefore Conscience cleareth me And so have I quietness in and confidence toward God Behold my witness is in heaven and my record is on high 1 Joh. 3.21 Job 34.29 c. 16.19 Well then it must be peace in Heaven or there can be no peace to speak properly in your hearts Your hearts are at peace because heaven is at peace and this heart-peace bears accord with heavens peace * Luk. 2.14 19.38 And be sure God can never speak peace in you upon any other terms than he hath in the Gospel spoken peace to you 4 Enquire into the final cause This peace of God is finally for the God of peace it sits not down in self-ease but is set for his service and the enjoyment of himself Yea it not only pursueth good works but would be made perfect to every good work Nor doth this Soul content it self in the sweets of this joy and peace but his care and character is that in these things he serveth Christ Heb. 9.14 chap. 13.20 21. Rom. 14.17 18. Whither doth your peace then extend and where doth it terminate it self True peace of Conscience can never take up short of God in Christ This is its earnest expectation and hope that shall be magnified and his service maintained and his own Soul shall more abound in holiness and in hope through the power of the Holy Ghost The thoughts of this heart are not only taken up about his own felicity and peace but about the furtherance of God's praise the fulfilling of his pleasure and the peaceable fruits of righteousness If there be any vertue if there be any praise he thinks on these things Phil. 1.20 Rom. 15.13 Jam. 3.18 Phil. 4.7 8. In short as this peace is by reception from God so its rest is in and with God It lifts up the Soul unto him lifts him upmost in the Soul lays its charge thereon to repose her self upon him to rejoyce in him and upon every miscarriage to return to him as her only rest and center Psal 86.4 c. 73.25 26. 62.5 116.7 4. The peace of a good and evil Conscience are differenced in and by the effects of it The peace of an evil Conscience usually renders men less circumspect and inobservant of spiritual dangers more slight and overly in spiritual duties c. But Evangelical peace ends in 1 Greater vigilance over himself and against sin satan as also in the objects of sense that he turn not again to solly Psal 85.8 Rom. 16.19 20. 1 Thes 5.5 6 8 9. Doth this peace
then make you draw off your guards and centinels or make you more diligent and circumspect 2 Greater fortitude of spirit forbearing troubles breaking thorow tentations and baffling all the assaults of flesh and blood upon the sanctified habits and faculties The peace of God shall keep your hearts and minds saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall keep it as with a garrison as that word is elsewhere used Joh. 16.33 Phil. 4.7 cum 2 Cor. 11.32 It shall fit you for resistance fill you with resolution and free you from those returns of fraud and force which make others become their prisoners * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Scho. Doth this peace then cool and slacken your resolutions for duty especially in case of discouragements and difficulty or doth it quicken and add spurs and wings to it 3 Greater vigors of obedience A formal peace is the best effect usually of that Pharisaical peace But this Evangelical peace is not without an Evangelical power upon the heart within and in the acts without Rom. 14.17 cum 1 Cor. 4.20 2 Tim. 1.3 cum 6. This Soul not only maintains a course or track in spiritual matters but manageth them with a spiritual mind His spiritual peace begets a spiritual plenty and now he can easily step over what heretofore stumbled him No offence is so great to him as that his obedience is no greater He not only liveth up to Gods testimonies but he loves him exceedingly Rom. 8.6 Psal 119.165 169. Doth your peace then make you more slight and formal in duty or more spiritual and vigorous Are they not only more bulky but more strong and sincere fuller of the sap of love and of the spirit of life 4 Greater vivacity of Holiness Evangelical peace is ever prospered to Evangelical grace and growth See how it fructifieth and clusters Rom. 5.1 6. Gal. 5.22 23. Let the day of that false peace be as the harvest-time to the formal hypocrite His righteousness is now all gathered into barn But 't is as the seed-time to the faithful soul The fruit of righteousness is sown in peace Jam. 3.18 Now is this Soul's time to be distributing the seeds of righteousness for God and among men and by the oyl of gladness to make increase likewise of the oyl of grace This holy peace puts him upon perfecting holiness in himself and provoking others Souls to take and taste thereof likewise Heb. 13.20 21. Psal 66.16 34.8 51.12 13. Q. 3. May not the Soul that enjoys ease and tranquility after eminent troubles of Conscience infer that his is Evangelical peace In no wise * See Sheffield's good Cons c. 18. pag. 263 c. Though a good Conscience may prove greatly troublesom after great tranquility yet the greatest tranquility after the greatest troubles cannot simply and by it self prove Conscience good Because the Devil turns in men hither and a deceitful heart often taketh up here I have felt the terrors of the Lord but now find tranquility and taste of his love as they did Heb. 6.4 5 6. cum 9. Hear me therefore a few things 1. Prop. 2 Every trouble is not a trouble of Conscience that may be so called 1. There is a trouble of carnal policy Herod is troubled and all Hierusalem with him but 't is that Christ is born who might shake his Secular Kingdom not that he was born without Christ or seeth no title to an eternal Kingdom So is the King of Assyria sore troubled But 't is for the defeating of his Counsels not for destroying his corruptions Mat. 2.3 2 King 6.11 2. There is a trouble of Concupiscence and iniquity Ahab is so troubled as he taketh his bed upon it not for want of faith in or forgiveness from God but for want of the Vineyard So is Amnon not that his lust may be subdued but that it may be satisfied upon his Sister Tamar 1 King 21.4 2 Sam. 13.2 3. There is a trouble that is but corporeal and bodily through excess of Melancholy c. which is sometimes mixt sometimes meerly such This disordereth the imagination or fancy This again distempereth the passions these discompose the natural spirits these again drive to and fro and agitate the humours of the body and so all is in a commotion nothing is quiet And now happily a mans own spirit falls upon him within and an evil spirit from the Lord also from without And then terrour taketh hold of him on every side as it did upon Saul But what are these troubles Rather of sickness than for sin from the oppression of nature rather than in order to grace at least originally if not only 1 Sam. 16.14 I presume you will not call it peace of Conscience to have a period or conclusion put to any or all of these 2. Eminent troubles of Conscience there may be Prop. 2 and often are which are neither preparatory to nor productive of peace but rather a providential fulfilling of God's threatnings and a preface sometimes to greater torments as they were to Cain and Judas Will you read his threatning The Lord shall give thee a trembling heart and failing of eyes and sorrow of mind and thou shalt fear day and night In the morning thou shalt say would God it were even and at even thou shalt say would God it were morning for the fear of thine heart wherewith thou shalt fear Deut. 29.65 67. Lev. 26.36 Isa 8.21 22. God may remit then or remove such troubles as he doth other temporal judgments without renovation of the person or the blessing of a religious peace 3. Prop. 3 Eminent troubles of Conscience may and have ended in a still and sapless formality without sincerity or sanctifying the Conscience The Pharisees are a clear and confessed instance Conscience arrests the Jews with fears and conscernation Away they betake them to a course of prayer and fasting but in both formal And so Conscience is at rest but as the Psalmist observeth was not right in them Isa 58.2 c. Psal 78.33 37. Ananias and Sapphira seem pricked in their heart but were not purified in their heart Formality drew out that prick but drew on their perdition Conscience takes hold on Magus on Ahab and others and they are troubled But wherein ended their pangs of Conscience In a sound peace No but in a spiritless profession and practice of some external duties without any saving change upon them Act. 2.37 cum 5.1 c. 8.13 c. 1 King 21.27 cum c. 22. This amounts to no more than a silencing of such troubles not the sanctifying of them Formality is as bad an evidence of the truth of our peace as it is of the truth of our grace 4. Prop. 4 Eminent troubles and distresses of Conscience may and have ended in stupidity and dedolence The smiting reproving Conscience may become a seared remorsless Conscience witness Pharaoah Felix Belshazzar What pangs of Conscience might you have sometime found them in who within
a while instead of finding peace grow past feeling Exod. 8.8 cum 15 28. cum 32. Dan. 5.60.29 30. Act. 24.25 cum 27. And will you call this peace of Conscience which is a proeme rather of eternal condemnation This is not the spirit of peace but a spirit of slumber * See Perkins vol. 1. p. 368. 5. Prop. 5 Eminent troubles of Conscience now past cannot then infer the truth of your present peace as neither can that ease and tranquility which you now possess of which Q. 1. But that those exigencing perplexities â—ay issue in Evangelical peace there is enjoyned the intercurrence of repentance toward God and faith toward our Lord Jesus Christ 〈◊〉 which these troubles are intended as disâ—ositive and preparatory and without which â—ere is no enjoyment of this Divine peace The Jews were pricked in their heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The nail was driven to the very â—â—d The iron entred into their very souls The Jaylor is filled with perplexing troubles he trembles and falls prostrate before Paul and Silas Both he and they cry out for direction What shall we do The Apostles who well knew there might be a spirit of bondage which is never consequenced with a spirit of Adoption never advise them these agonies are enough you may sit down in peace but press upon them the necessity and use of faith and repentance as prerequisities to their salvation and peace Act. 2.37 38. c. 16.29 30 31. Rom. 8.15 6. Prop. 6 Examine then how thou camest out of these perplexing troubles and how thou camest by this tranquility and peace 1. Didst thou arrive hereto in the Gospel method What hast thou found or now findest of the Gospel-prerequisites to peace faith in Christ and repentance from dead works What hast thou felt or now feelest of the Gospel-power or efficacy in order to peace The Gospel first proclaims war in the Soul against Sin the World and Satan then publisheth peace in dethroning these usurpers upon God's Soveraign Prerogative and the powers of our Souls The Gospel first preacheth the grace of God to us and in us and then peace with God unto us First purifying the Conscience by the graces of his Spirit and then pacifying it in the grace of his favour The Gospel first carries back the Soul to the God of Peace in an Evangelical conversion then chears the Soul with this peace of God in Evangelical consolations First hints the Soul unto Christ in all his offices of peace for us unto all obedience then quiets the Soul in the peace that he hath obtained for us and ordereth out unto us by his holy Spirit In short the Gospel first changeth the Soul into the resemblance and image of God then and not till then comforteth it by a review of its interest in God and of God's in him Rom. 8.5 6 7. c. 1.7 Heb. 9.14 Hos 6.1 Isa 9.6 7. 1 Thes 5.23 Psal 4.8 2 Is it accompanied with a Gospel-mould With an unfeigned and universal change of thy heart and life into the likeness of the Gospel of peace 'T is one great branch of the Covenant of Grace which God hath also called the Covenant of his Peace that he will write his law in our hearts and put it in our inward parts Isa 34.10 Ezek. 34.25 c. 37.26 Jer. 31.33 So that if thine be a Gospel-peace thou art transformed into the Gospel-pattern There is a change not only of some actions but of thy estate relative in thy Justification real in thy Sanctification True peace of Conscience taketh its rise from a pious sense of this change 2 Cor. 3.18 Rom. 5.1 1 Joh. 5.18 19 20. Q. 5. What should convinced Sinners do in distress of Conscience as are conscious to themselves that they are now in a sinful and damnable condition A Question long since ask'd and answer'd Act. 2.37 c. c. 16.30 c. Yet let it not seem amiss if I offer a few advises or directions which shall especially refer unto those two instances Direct 1. Accept of your Convictions and do not either put them off or put them out or press them down They were pricked in their heart Act. 3. But they abide the pain are not angry with Peter nor do they pluck out and throw away the arrow The Jaylor trembleth in such an agony was he of Conscience yet he attempts not either to break prison from Conscience or abuse the Preachers who were now his Prisoners or to precipitate his Comforts To this end 1. Remember whence they come from thy Spirit immediately but mediately and originally from God's holy Spirit which is first a spirit of bondage then a spirit of adoption first convinceth then comforteth the Conscience Rom. 8.15 Joh. 16.8 Will you break his bands asunder Take heed he will make them stronger if you continue to resist But â—o sweetness safety if you close and submit Isa 28.22 Job 36.8 12. If you will not accept either he 'l away on the one hand and then oh the hardness of your heart Or else add amazement to your anguish on the other hand Gen. 6.3 Isa 63.10 2. Remember their concern and whither they tend These setters are not like those of Pharaoh's Baker in order to your perdition but like those of his Butler or of Joseph's rather in order to his preferment Every pang and throw is preparatory to the new Birth to that conversion without which thou canst not see the Kingdom of God and so to those consolations which are wont to ensue upon Christ's being formed in the heart If the Spirit breaks 't is in order to binding up if he prick and launce the heart 't is in order to the health and ease of his Patient He is making way by these afflictive severities for the sweets of Adoption Hos 6.1 Act. 2.37 38. Rom. 8.15 3. Remember the consequence If you accept you are half-way over this deep ford While the Heart the Will which commands the other faculties is so far won the work is like to continue and frame well to your ease and God's ends who is ready to meet you as the Father in the Parable did his prodigal Son when he was yet a great way off Mic. 6.9 Levit. 26.41 c. Luk. 15.20 And as your business will succeed the better so your burden will sit much the lighter the more you wince the more you weaken and sin wounds you cut off advantages from Satan and are more capable of improving sound advise and the Spirit 's assistance If you do not accept see what attends Happily a great dedolence and stupidity of Conscience which is a dreadful instance of Divine justice Rom. 1.28 Prov. 1.30 But beyond a perhaps there will be greater dolor either here in the approaching arrests of an abased Conscience to repentance or hereafter in the anger astonishment and continued gnawing of an accusing Conscience to eternal ruin Hos 6.5 Prov. 5.22 23. Direct 2. Avoid those courses which will defeat thee of
as he first worketh then witnesseth so there is usually some distance of time between this and that And his witnessing that we are the Sons of God doth ever presuppose that work as every act doth presuppose its object Rom. 8.15 16. Besides the Spirit doth not evidence or witness the truth of grace to us but in and by the exercise of grace as it is at work in us The God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the Holy Ghost Rom. 15.13 Now as grace must be before it works so the works and exercise of grace are seldom of that eminence as to amount to an evidence of the truth of grace till time hath given us some taste and trial of them in iterated and renewed acts 4 A pious Christian may live for a long time without peace of Conscience then as appears by the premisses Grace it self is called the inward and hidden man of the heart and like the Souls in-being in the body is not known à priori from its causes but à posteriori from its effects 1 Pet. 3.4 2 Cor. 4.16 Col. 1.6 Admit that these effects are discernable yet are they not actually and so efficaciously discerned as to assure peace without the concurrence of a twofold witness God's Spirit and our Spirits God's Spirit as being a most free agent is not obliged to this or that or indeed to any time of ours He bloweth where and when he listeth Our Spirits are often so dull'd discomposed distempered with passions prejudices prevailing fears and sorrows or power of melancholy c. as they are disenabled to discern till these are worn out with time and experience And mean while like Asaph and others the Soul oft-time refuseth to be comforted Rom. 8.16 Psal 51.12 Joh. 3.8 Psal 77.2 Gen. 37.35 Jer. 31.15 5 Hence there is no such inseparable connexion between grace and peace as a man should disclaim grace because he is as yet denied peace 'T is a weighty saying of that worthy servant of God * Love's Grace Truth growth Serm. 11. p. 〈…〉 who is now shining in another world Though there cannot be true peace where there is no grace yet there may be true grace where there is no peace Q. 9. Whether pious Christians may not lose the peace of their Conscience No doubt they may if we understand it of peace it self though they cannot lose the seeds of peace 1 They cannot lose the seeds of peace and in this sense cannot lose their peace i.e. Seminally and radically considered 'T is a peace and assurance for ever an everlasting joy a joy that no man taketh from you For ever not in regard of an uninterrupted continuance here but in regard of its unintermitted causes There is ever cause or matter of peace though there is not ever the conscience or mercy of peace Isa 32.17 c. 35.10 Joh. 16.22 1. Christ our peace is the same still the same considered in himself and as to the consummating of our Salvation He will not lose his interest in his Saints and hath assured they shall not lose their interest in himself They may forfeit his smiles but shall never fall from himself Heb. 13.8 c. 5.9 Joh. 6.37 39. c. 10.28 29. 2. The Covenant of peace is the same still 'T is an everlasting Covenant and gives ground of everlasting comfort And the propriety of his Saints therein is everlasting too though they cannot ever plead it They may not ever have the comforts of the Covenant but they shall never be cut off or cast out of Covenant Heb. 13.20 Isa 54.8 9 10. c. 61.8 Jer. 33.40 Heb. 13.5 2 They may lose the sweets of peace yea peace it self God himself gives evidence to it Remember how he speaketh to and of his Church O thou afflicted tossed with tempests and not comforted I called thee as a woman forsaken and grieved in spirit We have heard a voice of trembling of fear and not of peace I have taken away my peace from this people even loving kindness and mercies I was wroth and smote him I hid me and was wroth c. Isa 54.6 11. Jer. 30.5 Isa 57.17 The godly have given us their experience in it too Behold for peace I had great bitterness saith Hezekiah Isa 38.17 The arrows of the Almighty are within me saith Job the poyson whereof drinketh up my spirit The terrors of God do set themselves in aray against me Mine hope hath he removed like a tree he hath also kindled his wrath against me and counteth me unto him as one of his enemies c. He teareth me in his wrath he gnasheth upon me with his teeth c. Job 6.4 c. 19.10 11. c. 16.9 What shall I tell you of Heman of Asaph or of David who yet was of a sanguine and therefore chearful Constitution and of singular skill both in Musical instruments and singing yet was his and their Souls full of troubles and you may find them roaring by reason of the disquietness of their hearts Psal 38. 88. 13. 22. 27. Peace it self may be removed then though the seeds of peace remain In that those seeds are now hidden from sense and they do not immediately bring forth the blessed fruits of peace without the intervening act and attestation of God's Spirit and ours as was said Q. 8. without which a mans interest in Christ and the Covenant will be always dark most times doubtful and many times denied Isa 40.27 Psal 31.22 c. 88.14 Now God's Spirit may and many times doth suspend his testimony and stand off as a stranger or as a wayfaring man yea smite and wound and write bitter things against â—he Soul Our spirits may and do with-hold their witness many times also either careless through oscitancy or confused in their observations or complicated by other objects or compressed in their own operations through doubts which depress them through diffidence which disquiets them through distracting cares and fears which desolate them So that our spirits may not only be opposite to peace but overwhelmed with perplexities Psal 30.7 Jer. 14.8 Psal 69.26 Job 13.26 27. Psal 25.17 77.2 3. 143.4 3 Hence Christians should not measure their grace by their peace Neither 1. as to the sincerity of it There is not any such infallible tye between them as that a man should throw off all his hopes of grace as soon as he is turn'd out of the hold of peace Their tenure is different Grace is a tenure for perpetuity but Peace is a tenancy at will ad placitum domini We hold both from God and of meer grace or favour But that we hold more absolutely God hath undertaken both parts of the Covenant that we shall not depart from him as well as that he will not depart from us This see peace we hold more arbitrarily and are at our good behaviour in it If we break his statutes he will break our
some spark or other in so many embers which you should do well to scarch for and stir up Psal 119.81 Luk. 24.16 cum 22.2 Cor. 13.5 2 Tim. 1.6 Let me ask you or come answer these few questions in this afflicted condition 1. What are your greatest desires are they not to the name of God and to the remembrance of him Oh if God would lift up the light of his Countenance If I might have but some glimpses of his loving-kindness c. Must not all Comforts all Creatures stand by in comparison of this Is not this the one thing thou desirest afore and above all the rest Must thou not say My soul thirsteth for God for the living God when shall I come and appear before God Isa 26.8 Psal 4.6 cum 8.73.25 cum 21. 27.4 42.2 2. What is your greatest displicence Is it not that God hideth his face and holds thee for his enemy either that he is displeased with thee or that he is departed from thee Is not this the gall and the wormwood that most embitters this cup to thee that the Lord hath forsaken thee thy God hath forgotten thee thy beloved hath withdrawn himself and is gone from thee Oh the felicities I have found in his favour the overcoming sweetness that hath overflown me in his service c. When I remember these things I pour out my soul in me and my tears are my meat while they say unto me where is thy God Job 13.24 Psal 88.7 14. Lam. 3.17 18 19. Isa 49.14 Cant. 5.6 Psal 42.3 4. 3. What are your greatest deliberations Are they not how you may return into friendship with God and God may renew his favour to you How you may be restored into acquaintance with him and be reconciled to and accepted of him Oh that I knew where or how I might find him whom though I were righteous yet would I not answer but I would make supplication to my Judg. Oh that I were as in months past when the Almighty was yet with me and the secret of God was upon my tabernacle Lam. 5.21 2 Cor. 5.9 Job 23.3 c. 9.15 c. 29.2 4 5. 4. What are your greatest determinations Are they not for God the living God That thou wilt continue endeavours for him whatever it cost thee That thy Soul still follow hard after him though he seems to fly farther from thee That thou wilt never give over thy work or his word though thou shouldst go weeping from day to day and duty to duty That whatever work sit this shall not for thou settest a value on him above all the world O God thou art my God early will I seek thee My soul thirsteth for thee my flesh longeth for thee c. I will wait upon the Lord that hideth his face from me From the ends of the earth will I cry unto thee yea in the way of thy judgments O Lord have I waited for thee and will wait upon thee Psal 42.2 63.8 Lam. 2.18 19. c. 3.48 49 50. Psal 63.1 61.2 Isa 8.17 c. 26.8 9. What doth Conscience answer to these questions Must they not answer in the affirmative Is not the language of your spirits the same much-what with this that is now suggested to you If so how should you cheer your drooping hearts and command off these disquiets and anguish For these are just evidences that God is yours and you are his that the grace of his Spirit is in you though the grace of his favour doth not shine with its wonted light and warmth upon you as the Scriptures mentioned do manifest yea these things speak thy appretiation and esteem of God as the highest good and thy affections for and intention of him as the highest end and do therefore more infallibly conclude the safety of thy condition than do many other marks So that thou maist well renew the Psalmists charge My soul wait thou only upon God for my expectation is from him Psal 62.5 Direct 3. Tack about to the cause that hath thus bereft thee of thy comforts Pursue it with all the strength thou canst make Draw up every squadron of thy Soul like the Stars in their courses to fight against Sisera the sin that hath invaded and spoil'd thy peace Let thy Understanding discharge its arguments against it and aggravations of it Let Conscience arraign accuse condemn it and all the other powers under the subjection of Conscience execute and exterminate it Yea call in Prayer Promises Providences and whatever else may powerfully help thee in the combate or to its conquest And be sure thou give it constant chase till thou hast subdued or sunk it till thou hast drawn the nail of sin out of thy heart and driven the nail of sorrow and mortification into its head Thus did holy David Psal 51.1 15. Judg. 5.20 26. Surely it is meet to be said unto God I have born chastisement I will not offend any more That which I see not teach thou me If I have done iniquity I will do no more Job 34.31 32. Direct 4. Try the bath of Repentance No Bath is more effectual for an ulcerous body than this is for an ulcerated spirit Repentance is a panacea the Christians all-heal Who ever repented that was not remedied No sooner had Job repented but he was restored recovered Repentance removeth the cause and then God undertaketh to renew our comfort He will repent of the evil of punishing if once we repent of the evil of provoking Let Ephraim repent and she is forthwith remembred received reconciled and God reneweth the sweets of her old relation Is Ephraim my dear Son Is he a pleasant Child c. Isa 6.10 c. 57.18 19. Job 42.6 c. Jer. 26 3 13. c. 18.8 c. 31.19 20. 1 Here rip up thy sins in confession that have made these sad ruins in Conscience Thy sorrows are continually before thee Call thy sins before thee also and declare thine iniquity The more you cover them the more they will corrode and like a cancer gnaw and feed on you The sooner you confess them the speedier and safer too will be your cure and Gods comfort Psal 38.17 18. Prov. 28.13 1 Joh. 1.9 David's heart was heavy in him and God's hand was heavy on him And what doth he I acknowledged my sin saith he c. And God by and by acknowledgeth his Soul and anticipateth his supplication I said I will confess my transgression unto the Lord and thou forgavest the iniquity of my sin And he sets a Selah on it for your attention and observation Psal 32.4 5 6. 2 Rinse thy Soul in Contrition Break up the fountains of Evangelical sorrow and bathe thy Soul in them How should thine eyes run down with penitential tears and thy head with rivers of pious sorrow and that heart bleed for thy manifold transgressions which is broken with such manifold tribulations Lam. 1.16 cum 18. c. 3.48 49 51. cum 42. I deny not but thou maist deplore the sadness
40.1 2. Direct 7. Turn in upon your own bosoms Commune with your own hearts as Asaph did in this very case and let your spirits make diligent search Psal 4.4.77.6 'T is one observation of Dr. Sibs on Psal 42.5 * Soul's Conflict c. 5. p. 51. That one way to raise a dejected Soul is to cite it before it self You have often heard of the Court of Conscience see you call and keep it and convene the troubles of your heart before it For herein it is that your case must be audited argued and determined I wish there were no Christians did carry it to Conscience as Ahab to Micajah Either they call not Conscience into the consultations of peace as afraid she will not prophesie good but evil concerning them Or if she comes and deals clearly them they commit her to prison and carve out nothing for her but the bread of affliction till they shall come again in peace 1 King 22.8 27. Whereas there is no sound peace but of Consciences speaking as hath been abundantly shewn Arraign your troubles before Conscience then here audit here answer here argue them For self-communing is one of the speediest and safest ways to stillness and self-quieting Psal 4.4 42.5 1 Audit and require an account of them 1. Of what kind or what they are Are they not secular troubles the troubles of some Secular emergence and interposition The Shuâ—emitess hath lost her Son and her Soul is vexed within her By the solicitous importunities of Sampson's Wife was his Soul vexed unto the death 2 King 4.27 Judg. 16.16 Or are they not Sickness troubles the troubles of a sickly indisposition which oft-times discomposeth the natural spirits and faculties and by reason of the Soul's sympathy with the Body puts the whole frame in a commotion or combustion Or are they but self-conceived troubles the troubles of a strong and stirring imagination whose false and hasty representations do frequently prevent the trial of our judgments and produce as insuperable troubles as if the grounds were real witness Jacob's imagination of his Son 's being slain till they are brought to answer it at the Bar of Conscience and Reason Gen. 37.33 36. Now though such kind of troubles call for due consideration of them in their place yet will they be cast out of Court as of another cognizance and of alien and improper consideration here when the Question is put touching troubles of Conscience 2. From what cause or why are these troubles I intend not hereby the cause why God inflicteth them but why the godly imbrace them Thus demand a reason of them and desist not till you have brought it to a resolution Thus David in his distress doubles and trebles the question Why art thou cast down O my soul and why art thou disquieted within me Psal 42.5 11. 43.5 Many of your troubles would cease and shrink away were they but summoned to appear before the Tribunal of Conscience as having nothing to say for themselves especially such as have no stronger foundation than your fancy For such as durst appear in Court 2 Here answer them Christians usually lose their peace by listning to and being led by the sudden pleas of sense instead of laying them in the scales of a judicious Discourse They hastily admit those pleas as argumentative and conclusive against their peace in private conference which do require and would receive an easie and advised answer in publick Court if Conscience may deliberately proceed upon them And it is seldom in such a case that they are ever extricated out of their difficulties and disquiets till they come to discuss them over again in the Court of Conscience And then you have them correcting sense and chiding themselves for such indeliberateness and precipitancy I said in my haste c. This is my infirmity Oh that I should be so foolish and ignorant c. Psal 31.22 77.10 73.13 15 23. Lam. 3.18 54. Isa 38.10 11. Whatever then are the pleas and pretensions in impeachment of thy peace let them be produced in open Court Let Conscience consider and compare them with the rules of the Court the standard of Evangelical peace And then how many of thy doubts and troubles will successively have TEKEL on them Thou art weighed in the ballances and art found wanting Dan. 5.27 I forbear to mention here the just answers may be given to what argument may be happily insisted on wherewith you may furnish your selves in the respective cases 3 Here argue it with them If thou canst not evince thy peace by it yet it will ease thee in thy perplexities to expostulate and argue out the case in the Court of Conscience How forcible are right words David's iterated expostulations were effectual to the recovery of his dependance and to the remitting if not removing of his disquiets and diffidence Job 6.25 Psal 42.5 c. Men are prone to plead it out with Heaven and reason it forth with God It were the more easie and expeditious way to plead it with their own hearts No arguings unless of prayer and faith being admitable with God Who is a fit opponent or respondent to argue with Omniscience and Omnipotence or can chuse out words to reason with him Job 13.3 c. 23.4 c. 9.14 Psal 77.7 10. Here argue it then and bid thy fears as Job did his Friends to attend and listen Hear now my reasoning and hearken to the pleading of my lips Job 13.6 Argue 1. from thy past serenities and sweetnesses Old experiences will become new evidences I have considered the days of old saith Asaph the years of ancient times I call to remembrance my song in the night And thence he resolveth that it was his weakness This is my infirmity to â—ield so far to his own despondency and disquiets and should be his work to devolve all into the hands of God and fortifie his dependance on him in the sense of his former happiness I will remember the years of the right hand of the most high I will remember the works of the Lord. Surely I will remember thy wonders of old c. Psal 77.5 13. David's spirit was overwhelmed within him My heart within me is desolate saith he And what doth he I remember the days of old c. Psal 143.4 5. God's ancient kindnesses afford new arguments to Conscience whereby she may and many times doth quiet her self and confute her sorrows Psal 31.21 22. 71.18 20. Well then if you would not cast away your confidence call your former comforts to remembrance Are your Souls cast down within you Revive and cheer them up with the remembrances of God from the land of Jordan and of the Hermonites what he spake to you in such a Sermon sealed in such a Sacrament secured in such a solitariness And thence reason with Manoah's Wife If the Lord would slay us would he have shewn us such things as these Heb. 10.32 35. Psal 42.6 Judg. 13.23 Argue 2. from
the self-same spirit 1 Cor. 12.4 11. and from Jesus Christ who is the faithful witness c. Shall I need to subjoyn what you may perhaps already sense and consider That Baptism is to be ministred in the name of the Son and of the Holy Ghost as well as in the name of the Father Mat. 28.19 Prop. 4. God the Father then is not cannot be so the object of prayer as is exclusive either of God the Son or of God the Holy Ghost 1 For the Son It is manifest that all men should honour the Son even as they honour the Father He that honoureth not the Son honoureth not the Father Joh. 5.23 If you 'l review the last prayer of that lively Protomartyr Steven it is directed hither They stoned Steven calling upon God and saying Lord Jesus receive my spirit Act. 7.59 He that runs may read the same requests from the beloved Disciple of Christ and from his bride the Church which conclude our Bibles Come come Lord Jesus c. Rev. 22.17 20 21. Lord remember me when thou comest into thy Kingdom is the only recorded prayer of the penitent thief upon the Cross Luk. 23.42 43. Paul begins well-nigh every Epistle with prayers to him as well as to the Father Rom. 1.7 1 Cor. 1.3 2 Cor. 1.2 c. And is followed herein both by John and Peter 2 Joh. 3.2 2 Pet. 1.2 In short this is given us as the character of all true Christians 1 Cor. 1.2 Act. 9.14 With all that call upon the name of Jesus Christ our Lord. Observe it is not said That call upon the name of the Lord through Jesus Christ though this is no doubt their duty and his due as being the Mediator It lets us see that his Saints look upon him not only as a middle person through whom they pray unto God but as true and very God to whom they make their prayers 2 For the Holy Ghost We are debters in point of prayer to him as he also deriveth all our grace and peace to us We are debters saith the Apostle not to the flesh but to the spirit and this not only to live after the spirit but to lift up our hearts with our hands to him in spirit and truth O come saith the Psalmist let us worship and bow down Let us kneel before the Lord our maker for he is our God c. Psal 95.6 7 8. The Apostle maketh application of this part of the Psalm to the Holy Ghost Heb. 3.7 8 c. External and internal worship is due then from us to God the Holy Ghost The reason which the Psalmist gives us reach him as well as the other persons He is the Lord our God he made us and not we our selves The spirit of God hath made me and the breath of the almighty hath given me life The inspiration of the almighty hath given me understanding Job 33.4 c. 32.8 Know ye not saith Paul that your bodies are the temples of the holy ghost Which he elsewhere maketh synonimous with being the temples of God What then Therefore glorifie God in your bodies and in your spirits which are Gods and therefore glorifie God the Holy Ghost So that inward and outward worship not only may but must be given to the Holy Ghost 1 Cor. 6.19 20. c. 3.16 17. The Saints of God have offered him therefore their prayers of petition see instances Prop. 3. and the Seraphims do offer him their prayers of praise and thanksgiving Crying holy holy holy Lord God almighty which with express warrant enough is interpretable to the Holy Ghost and not to be limited to one or both the other persons Isa 6.3 9. with Act. 28.25 26. Shall I add more evidence where there is so much already Lo 1. The objective fundamental and formal ground of prayer is found with the Son and with the Holy Ghost as well as with the Father Is the Father God so is the Son God over all blessed for ever Rom. 9.5 And the Holy Ghost is called God not less than three times in one Scripture 1 Cor. 3.16 17. I forbear ampler testimonies because you acknowledg this fundamental truth Is the Father an omnipresent majesty pray we where we will so is the Son also Hear him Wheresoever two or three are gathered together in my name there am I in the midst of them Mat. 18.20 So likewise is the Holy Ghost Whither shall I go from thy spirit saith the Psalmist i.e. I can go no whither but thy spirit is with me Psal 139.7 Is the Father an omnipotent mercy pray we for what we will he is able to hear and help us So also is the Son the mighty God the almighty Isa 9.6 Rev. 1.7 8. And so likewise is the Holy Ghost All these worketh that one and the self-same spirit dividing to every man as he will 1 Cor. 12.11 Briefly is the Father omniscient knowing what we pray for how we pray what are the purposes of and what principles are at act in our hearts and in what proportion and when it is best to answer our prayers and to accommodate our desires and distresses So is the Son he knoweth what is in man the very heart and reins he knoweth all things Joh. 2.24 25. c. 21.17 Rev. 2.23 And so also is the Holy Ghost he searcheth all things yea the deep things of God 1 Cor. 2.10 11 12. 2. For the object of faith Is it the Father only Nay so is God the Son and God the Holy Ghost And if the object of faith then of prayer also Rom. 10.14 Mat. 28.19 That the Son is the object of faith seems to require little or no proof with him that believes the Scriptures Since they were written to this very end that we might believe in the name of the Son of God and that believing we might have life through his name Joh. 20.31 1 Joh. 5.13 And he that disbelieveth or denieth this disbelieveth or denieth the Father also 1 Joh. 2.22 23 24. Here was the blessed faith of Peter the rock the bottom or foundation upon which the Church is built Mat. 16.16 17 18. Hitherto also our blessed Saviour calleth his Ye believe in God believe also in me Joh. 14.1 The Holy Ghost is the object of faith likewise I believe in the Holy Ghost is one and an eminent article of the true Creed of Christians Plain it is that the wisdom of the Spirit is the wisdom of God the power of the Spirit is the power of God the testimony of the Spirit is the testimony of God And if we may and should believe the witness of men much more the witness of God for the witness of God is greater It is the Spirit who is one God with the Father and with the Son that beareth witness because the Spirit is truth and therefore to be believed relied upon as the Apostle argueth 1 Cor. 2.1 4 5. 1 Joh. 5.6 7 9. He that believeth not in the Spirit then believeth not in
proceed which the infiniteness simplicity and immutability thereof can no way admit Yet the Father doth beget the Son is begotten and the Holy Ghost doth proceed Think of the Divine essence then 1. As one only one most singly and singularly one But think of the Divine persons as three three distinct subsistents in this Divine essence 2. Think of the Divine essence as only of and from it self but think of the Divine person of the Son as of or from the Father and of the Holy Ghost as from them both 3. Think of the Divine essence as common or communicated to all and to each of the three persons But of the persons as incommunicable and impredicable of one another The Father cannot be the Son nor the Son the Father c. 4. The Divine essence to conclude is of absolute consideration a person is of relative consideration A person in the notion thereof includeth over and above the essence a relation as of the Father to the Son of the Son to the Father of both to the Holy Ghost and of the Holy Ghost to both A person in the Godhead is the Godhead distinguished by an incommunicable relative property These things have received proof already therefore I forbear here Direct 5. Think of this Trinity of persons in the unity of the same essence not only with distinct apprehensions but with dearest appretiations with deepest abasements of thy self with divinest admiration of them with devotedst adhesion with deliciousest affections and with devoutest actions 1 With dearest appretiations The top of your blessedness or felicity is union and communion with this blessed Trin-unity Let your highest thoughts turn in hither and take up here Prefer one God in three persons beyond all other good and price him as your highest and only chief good The glorifying and enjoyment of these three glorious persons in the one glorious Godhead is the business and blessedness of the glorified ones to all eternity as is not obscurely intimated Rev. 4.8 Holy holy holy Lord God almighty Let this mystery therefore have the highest throne in all the thoughts of your mind Say with David Only marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul waiteth upon God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth the plurality of persons in this one nature Psal 62.1 To have the trin-une God your God is the highest happiness and therefore calleth for your highest appretiations The fellowship of the Father Son and Holy Ghost was the highest felicity the Priests could wish unto the people or Paul unto his Corinthians or John unto the seven Churches Num. 6.23.27 2 Cor 13.14 Rev. 1.4.5 2 With deepest abasements the Angels themselves cover their faces and the four and twenty Elders with their golden Crowns fall down before the Throne of God when they come to see and celebrate this glorious Mystery to cry Holy Holy Holy Lord God Almighty Isa 6.2 3. Rev. 4.8 10. How much more should we that dwell in Houses of Clay Here if ever should reason lower its Top-sail and strike or stoop rather to Revelation Flesh and Blood cannot reveal nor doth without the spirit of faith receive this mysterious union of three persons in one nature or that other of two natures in one person one Christ Though these are not against yet are they above reason Matth. 16.16 17. 1 Cor. 2.11 12 14. But if reason it self call for Elijahs Mantle wherein to wrap its face from this dazling glory what are our Rebellions our Sins what malignity is in them and what murmuring should be by us while every sin is a dart thrown at this glorious Essence and as it were a study of dissolving the substantial union of these three glorious Subsistents It is enmity against God contrariety to God nor is any one an enemy to God or he to them but by and for sin Rom. 8.7 Levit. 26.23 24. Isa 63.10 This is that which crucified the Son quencheth the Spirit and puts contempt upon the Father Once more your very relation to so high a God should humble you Let my soul boast it self in him but blush and be ashamed in me who am I or what is my life or my Fathers Family in Israel that I should be Son-in-law to the King Worm that I am and no man not worthy of the least of all thy mercies infinitely below thee as I am thy Creature yet more infinitely as I am a Sinner and yet will this glorious God become my God these glorious Persons become my Portion God the Father become my Father God the Son my Saviour God the Spirit my Sanctifier I have seen thee Holy Holy Holy Lord God Almighty with the Eye of Faith I have seen thee Behold I am vile what shall I say unto thee Infinitely Infinitely Infinitely am I unworthy of thee I Repent and Abhor my self in dust and ashes compare Isa 6.3 with 5. Job 42.2.7.40.4 But I may not so expatiate 3 With divinest admiration Angels adore this mystery and shall not men admire this mystery Isa 6.3 here are such depths as I cannot wade through can only wonder at One yet Three Three yet one God the Father begetting God the Son and yet the Godhead of the Son unbegotten God the Holy Ghost proceeding from both and yet the Holy Ghost God Coeternal and Coequall with both All these one God in each other Alius alius yet not Aliud aliud these are matters I find beyond my reason to comprehend 't is too short to reach them yet find reason to confess believe because God hath revealed them O that I could more devoutly admire where I cannot distinctly apprehend concerning the Eternal generation of the Son and procession of the Holy Ghost And let my reason never cavil at that which is infinite but remember continually that it self is finite There are fewer difficulties in that than in this subject where the Apostle falls off from a strickt discussion and falls into a devout admiration O the depth O the depth of the riches both of the wisdom and knowledg of God! How unsearcheable are his judgments and his ways past finding out Rom. 11 33. 4 With the devotedst adhesion of your understanding to this fundamental truth of your will to this fountain-goodness You are baptized in or into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Name of the Father and of the Son and of the Holy Ghost Matth. 28.19 Here abide I exhort you with Barnabas that with purpose of heart you would cleave unto the Lord Act. 11.23 Here is enough in the glorious Trinity to take up every thought of your heart and whereon to imploy every faculty and power that you have Here is the universality of truth to content your understandings and of goodness to content your wills and affections What truth what good what perfection that bears proportion to such an intelligent and immortal nature as your souls are of that is not to be found with this one God in these three persons your blessedness is
expedient for the right directing of your Prayers frequently to actuate such thoughts in and about the distinction of these persons before Paayer Because this serves thereunto as a means to its end There is not only a habitual but an actual preparation of our selves prerequired to Prayer Job 11.13 Isa 64.7 Psal 108.1 The actual presenting of the divine essence to our selves and pressing the glory thereof upon our Souls which eminently shineth forth in all these persons is admirably preparatory hereunto and hath a powerful influence per modum objecti upon our minds wills and affections both to fetch them off from other pursuits and objects and to fix and unite them in and to the present office To allure the heart to draw nigh to him to aw it with the dread of him to advance it to a dependance on and delight in him and to abase shame us in the sense of our distance from him as Creatures and the dishonour we have done to him as sinners as you have seen in effect already Qu. 2. Direct 5. The Doctrine of the Trinity is as all Theological Doctrines are a Practical Doctrine The Scriptures propound it in order to Faith and Worship Not one of these persons but is the object of both as I have already proved Q. 1. Prop. 4. Prop. 4. In actuating distinct thoughts upon these distinct persons in the undivided essence we may read and thence recollect many incouragements and inducements to Prayer both of petition and Praise Think of them in their essentiall union and whatsoever of obligation on inducement an infinite immutable absolute allsufficient most pure most perfect goodness and truth may offer you for your incouragement in Prayer here it is your Faith may freely take it up and improve it Think of them in their personal distinction And here also what is there rather what is there not that may perswade and encourage Prayer Let me intimate a few things 1 Think you of God the Father The thoughts of that very name cannot but take with an ingenuous nature and will bring his Children with Reverence and with Confidence upon their knees as it did Paul Eph. 3.14 But you must think further of him as the Father of our Lord Jesus Christ ibid. This consideration in confession will not only bend the knee but break the heart Luk. 15.18 Zech. 12.10 This will immediately set the Soul a blessing of him Blessed be the God and Father of our Lord Jesus Christ 2 Cor. 1.3 Eph. 1.3 1 Pet. 1.3 Yea and send your Soul a begging to him and crying after him Abba Father i.e. Father Father O that the God of our Lord Jesus Christ the Father of mercies would give unto you the spirit of wisdom and revelation in the knowledg of him c. Gal. 4.6 Jer. 3.4 Eph. 1.17 c. Lo. 1. hence may your Soul resume he is my God and my Father This was that blessed news which Mary must bring from Christ to his Disciples Behold I ascend to my Father and your Father to my God and your God Joh. 20.17 2. Hence may you Soul reason down all discouragements 1. Why may I not adventure t is not the presence so much of a Judg as of a Father is it not my Father that reacheth me out the Golden Scepter There is something of encouragement that he is my Father by Creation the eyes of all may and do wait upon him and he gives them their meat in due season But how much more of encouragement is there that he is the Father of Christ my Father in my Christ Here your faith may see boldness and access with confidence by the faith of him Eph. 3.12 2. What may I not ask and have He is able to do exceeding abundantly for me above all that I can ask and think who could beget an only begotten Son in his own unbegotten nature c. yea and he is willing too He that spared not his Son but delivered him up for us all how shall he not with him freely give us all things Eph. 3.20 Rom. 8.32 2 Think you of God the Son The very thought of his relation to the Father will be taking and transporting to honour him and it will be your honour The Father loveth the Son and sheweth him all things that himself doth hath committed all judgments unto the Son that all men should honour the Son even as they honour the Father And if any serve me saith he him will my Father honour Job 3.35.5 20 22 23.12.26 What! the only begotten Son of the Father the Angels worship him upon that account and how should we whose nature he took for whose sake he suffered c. how should we much more adore him think of this Sonship 1. It will afford you boldness in Prayer You need not sollicite the servants about the Court Angels or Saints departed to present your petitions for you the only begotten Son of the King of Kings who is in the bosom of the Father that hath his Fathers Eye his Fathers Ear his Fathers Heart yea his Fathers Essence bids you come with boldness in full assurance of faith by him Tells you that he will be your Advocate and that he is now at the right hand of his Father your intercessour Eph. 3.12 Heb. 10.20 22.7.25 2. It may assure you the blessing prayed for Can you think the Father will deny his only begotten Son of the same mind will nature with himself who taketh your petitions out of your hand or heart rather and tenders them in your behalf unto his Father All things that the Father hath are mine saith Christ Joh. 16.15 Whatsoever ye shall ask the Father in my name he will give it you ask and receive that your joy may be full ver 22 23 c. 15.16 This comfort this confidence have we that believe on the name of the Son of God 1 Joh. 5.13 14. 3 Think you of God the Holy Ghost Lo this is the spirit of adoption whereby we cry Abba Father He proceedeth from and is one with the Father and with the Son and that to further your union and communion with himself and them He is not only a spirit of adoption to the Saints but a Spirit of supplication in the Saints Rom. 8.15 Zech. 12.10 If the temptations of the flesh pull you back let the thoughts of the Spirit put and prick you on that you make it a work not of formal saying but of fervent praying Praying in the Holy Ghost Jude 20. The thoughts of him 1. Lead you to the origine of ability for prayer Prayer is too hard for flesh and blood which therefore hangs backward your thoughts now prompt you an omnipotent help We know not either what we ought to pray for or how to pray for it as we ought Now the Spirit helpeth our infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands as it were over against us at the other end of the burden and puts under his shoulder with us and so