righteousnesse for the Gospell First commendeth the law vnto vs as spirituall holy iust righteous and good Rom. 7. 12. 14. 1 Tim. 1. 8. Secondly It repeateth the Commandements with approbation and for continuing vse Rom. 13. 9. Thirdly it interpreteth the Commandements and the imposed duties therein more largely in a more spirituall sense Mat. 5. and 6. 1. Ioh. 3. 15. Fourthly it vrgeth the duties commanded by the law to be done Eph. 5. and 6. Col. 3. and 4. Rom. 13. 1. Tit. 3. 1. 1. Pet. 2. 13. and such vertues as it prescribeth Phil. 4. 6. Eph. 4. 32. 1. Tim. 6. 11. 18. 2. Pet. 1. 5. 6. 7. Fifthly these are vrged in Christs name as his commandements Eph. 6. 6. 1. Th. 4. 1. 2. 3. and as his wholsom words 1. Tim. 6. 3. Sixthly the doing of such duties are commended by Christ himselfe Mat. 5. 19. By Saint Iames cap. 2. 8. and by Saint Paul 1. Cor. 7. 19. and by Saint Peter 2. Pet. 1. 8. 9. Seuenthly the ministers of the Gospell are commanded to teach such duties 1. Tim. 6. 2. Tit. 2. 13. and 3. 1. 8. Lastly the sinnes forbidden by the law are condemned in the Gospell and disswaded from 1. Th. 5. 15. Eph. 4. 28. 31. Col. 3. 9. 1. Cor. 7. 8. 14. 1. Ioh. 5. 21. And to auoid such sinnes the Apostle saith was the commandement of Christ 1. Thes 4. 2. 6. and to teach otherwise is contrary to wholsome doctrine 1. Timoth 6. 3. 1. 10. 11. Yea Christ condemneth the breach of the Law Matth. 5. 19. and in the Gospell wrath is denounced against such as liue in wicked transgression against the Law Rom. 2. 8. Ninthly they erre therefore that teach that wee vnder the Gospell are not tyed to the Precepts of the Law to obserue them as a rule of life for the Law is established Rom. 3. 31. it remaineth perpetually Matth. 5. 18. Christ came to fulfill it not to destroy it and condemneth such as teach the breach of the least Commandement Matth. 5. 17. 19. Quest Here it may bee asked in what manner doth the Gospell bind the regenerate Conscience to the Law Answ It doth it not as the Law requireth to wit to obey it in the rigour thereof to bee thereby iustified or else to remaine accursed but it bindeth according to it owne nature as the word of grace that is Euangelically and this is first to take it now as from the hand of Iesus the Law-giuer to vs who hath written it by the new Couenant in our hearts by his holy Spirit Secondly to obserue it onely as a rule of life we hauing already attained to the righteousnesse of the Law in full perfection through faith in Christ Thirdly to performe the prescribed duties thereof by vertue Ioh. 15. 4. 5 Gal. 2. 20. Psal 40. 8. from Christ in obedience to him willingly without any seruile feare in vprightnesse of heart though imperfectly performed done to adorne the doctrine of the Gospell of God our Sauiour Christ in all things To this Euangelicall obedience the Gospel bindeth vs and not otherwise to the Law Section 4. From what things the regenerate mans Conscience by this power of the Gospell is freed in respect of the Law VPon the Gospell thus binding to the Law Euangelically the Conscience of the Regenerate is free from the Ceremoniall Law because it is bound by the Gospell to make him stand fast in the libertie purchased by Christ Gal. 5. 1. who hath abolished the law of Commandements of ordinances Eph. 2. 15. and blotted out the hand-writing of ordinances against vs Col. 2. 14. 16. Hence is it that the conscience of the Regenerate troubles him not about meates holy dayes nor offering vp any legall sacrifices Heb. 10. 2. It is also quit from the morall Law in respect of the rigorous dominion of it in respect of iustification by personall fulfilling it in respect of the malediction and the irritation thereof of which the Apostle speaketh Rom. 7. 8. Hence likewise it is first that the Regenerate conscience cannot vrge vs to the exact fulfilling of the Law nor can condemne vs for that wee doe not perfectly in our selues fulfill it Because the Gospel and Law of faith binds the Regenerate conscience as it is regenerate to the contrary to wit to witnesse that we fulfill it in Christ that therefore in him wee cannot bee condemned Rom. 3. 1. 4. 32 33. for this but if it accuse it accuseth for want of sincerity sometime and for failings but cannot condemne vs for not perfectly fulfilling the Law 2. Hence is it that it vrgeth not iustification by workes nor condemneth vs for not so seeking to be iustified Because by the Gospell the Regenerate is bound to cast off righteousnesse by the works of the Law Gal. 2. 16. and 5. 14. And to seeke by faith to be iustified which is the righteousnesse taught by the Gospell Rom. 3. 21. 22. without the workes of the Law Vers 28. 3. Hence is it that the Regenerate Conscience doth not condemne the regenerate man for the irritation by reason of sinne taking occasion from the commandement to worke all manner of concupiscence as it doth in others Rom. 7. 5. 8. Because the Conscience of the Regenerate is bound to beare him witnesse and so doth witnesse through the worke of the Spirit by the Gospell that after the inner man hee delighteth in the Law of God and hath a will to doe it Rom. 7. 22. Psal 1. 2. and 40. 8. that he would doe more good then he can that he hateth the euill hee doth Rom. 7. 15. 18. 19. that he hath an vnfeigned resolution to keepe Gods Commandements Psal 119. 57. 107. and that in studying the Law by grace receiued from the Gospell hee is more delighted in it and more desirous to doe it Of all these conscience beareth the Regenerate man witnesse and therfore cannot condemne him for that irritation by the Law through inbred corruption to grow worse 4. And lastly hence is it that it cannot nor doth not conclude the malediction and curse of the Law vpon the man regenerate because now this his Conscience is bound by the Gospell to witnesse his faith in Christ by whom he is freed from that curse Gal. 3. 13. that hee is the Child of God Rom. 8. 15. and that therefore belongeth to him the blessing with Abraham Gal. 3. 14. and eternall life by Iesus Christ Rom. 6. 23. Thus may we see what a happy acquittance the regenerate Conscience hath by the power of the Gospell from the Law Section 5. Why the Regenerate man is yet so much troubled about the Law THis before being so and the Conscience so freed by the authoritie of the Gospell it may bee demanded here Why a Regenerate man in his Conscience is more troubled about his legall omissions and committing of euill against the Law then for his omissions commissions against the Gospell hee not being now vnder the Law but
vnder grace Rom. 6. 14. To this I answer first Because the law is better knowne then the Gospell the one being naturall the other spirituall Secondly for that the one is more pressed vpon Conscience and more often laid to heart then the other Thirdly because the remainder of seruile feare sooner apprehēdeth wrath by breach of the Law then filial feare the obseruance of dutie from Gods goodnesse and mercie Fourthly because of scandalls which are sooner taken when they are giuen and more marked of the worst when the regenerate doe fall in transgressing the law then omission of euangelical duties or euils against the gospell cōmitted which world lings and naturalists take no notice of Fifthly because of the more frequent vse of the law for morall vertues within for oeconomicall duties and offices of loue to be performed one to an other and in commerce with men daily abroad wherein a regenerate man findeth his often failings by reason hee knowes the law in a high and spirituall sense Sixthly because Euangelicall precepts of knowing Christ of belieuing in him of repenting for sinne of Christian loue do expresse themselues in obseruing the duties commanded in the law of which the regenerate failing Conscience will accuse him Seuenthly because the law more easily bindeth and worketh vpon the Conscience naturally when the Gospell though it bind yet it doth it supernaturally and that not without the speciall worke of grace euen in the regenerate man Eighthly because the regenerate in their failings to the law consider them only and that too often as sinning against the law without any apprehension of any their default therein towards the Gospell when in deed and truth their failing in obedience to the Gospell maketh them transgressours of the Law for let a man haue the vertue of Christ haue a liuely faith Euangelicall repentance and loue hee will not easily faile of his duty commanded in the law but if he doe he will quickly see by his sinning against the law that he hath been disobedient against the Gospell Section 6. Of the difference betweene the Conscience regenerate and vnregenerate SEing the regenerate Conscience vnder the Gospell will yet accuse and trouble a regenerate man for transgression of the law it may bee demanded how the same differs from the Conscience vnregenerate I answer they differ first in the binding power the vnregenerate onely by the law as a Naturalist but not by the Gospell for it hath no power nor command ouer his conscience to work in him obedience by reason First of their strong corruptions not abated Secondly for want of the spirit of illumination with sanctification Thirdly the vneffectuallnesse of the Gospell in them and lastly because they doe conceit the Gospell a law of liberty not requiring obedience at all But the Conscience of the Regenerate is bound both by the law and Gospell to obedience Secondly they differ in excusing and witnessing for one The vnregenerat mans Conscience though neuer so morally honest cannot excuse him nor witnesse his righteousnesse before God Rom. 3. 19. 23. But the regenerate Conscience will by vertue of the Gospell The vnregenerate Conscience cannot witnesse for the vnregenerate any one of these three things that he liueth in new obedience to God by Christ liuing in him as the regenerate conscience will Gal. 2. 20. That he hath the Spirit of adoption as the regenerate conscience doth with the aid of Gods spirit Rom. 8. 15. And that if he doe fearefully fall yet he loueth the Lord as the regenerate Conscience in Peter will Ioh. 21. 15. do after true and heartie repentance Thirdly they differ in accusing The vnregenerate Conscience in accusing may driue the vnregenerat from the meanes of saluation as it did the Pharisies make some tremble Ioh. 8. 9. Acts 24. as a Felix but not reforme them it fills them with legall sorrow as a Iudas to repent but not with Euangelical But now the conscience of the regenerate accusing neuer driueth them from the meanes the ministery of the word but it worketh reformation a godly sorrow in them as it 2. Sam. 12. 24. did in Dauid and also in Peter Mat. 27. and in the prodigall sonne Luk. 15. And thus much for the regenerate Conscience now follow the many differences thereof as the tender Conscience the wounded Conscience the quiet conscience the vpright the pure the iustifying and confident Conscience CHAP. 44. Of the tender Conscience THe tender conscience is the passible conscience easily touched with the least sin in thought word and deed as well in omission as commission Section 1. In whom it is THis is the Conscience of a Dauid whose heart smote him in cutting off but the lappe of Sauls garment This is the Conscience of a soft hearted Iosias which will tremble and melt at the word This is the Conscience of such as be easie to be intreated endued with wisedome from aboue gentle and mercifull This is the Conscience of all such as haue bin wounded in spirit such as haue felt the smart for sin anguish of heart and the burthen of Gods displeasure by former follies Section 2. Of the effects hereof THis tender conscience so rarely to bee found in these our daies hath singular effects First it makes a man humble in his owne eyes willing rather to condemne himselfe for euery sinne then to excuse colour or defend any sin Secondly it makes a man watchfull for it hath a quick sight and diligently attendeth vnto the rule carefully thereby to guide all his actions It is like the beasts in Reu. 4. full of eyes before to preuent sinne behind to recall our selues if any sinne hath of infirmity beene committed Thirdly it makes a man fearefull to offend and therefore moues him to auoid the very appearance 1. Thes 5. 22. of euill and to flie the occasions of sinning as Ioseph did who would not be in the roome with his Mistresse Fourthly It makes him vpon this feare to walke precisely not doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5. 15. Mat. 2. 8. any thing but vpon a diligent inquisition it will not permit a man to fall vpon a businesse rashly at an hap hazzard This causeth a man to be nice in that which other make a iest of This tendernesse made Daniel to refuse to eate of Dan. 1. 6. the Kings meat to pray three times a day when it indangered his life This made Dauid that he would 2. Sam. 23. 16. not drink of the water of the wel of Bethlehem this made the sons of Ionadab to Ier. 35. 14. dwel in Tents and to drink no wine this made Mordecai Ester 3. 2. not to bow his knee to Haman Naboth not to sell to Ahab his Garden and old Eleazer not to dissemble 2. Mach. 6. the eating of a little swines flesh Fifthly this will make a man carefull to auoid offence in things questionable whether good or ill if it be in a mans own power to doe or
some vow solemnely made which God will require Deut. 23. 21. Eccles 5. 4. 5. 6. or for breach of a faithfull promise made in matter of moment to another Of great affliction of Conscience for both these home examples may bee brought both of men and women and the wound hardly cured The remembrance of sinnes past in youth committed in time of great affliction may cause trouble Iob Chap. 13. 26. The Law powerfully enforced and applyed without meditation of the Gospell may cause this affliction vpon lesser sinnes committed then those condemned by the letter of the Law especially if the Conscience be tender euen for inward thoughts of heart conceiued to be a mans owne when they bee but meere suggestions and Satanicall blasphemies as may be seene in that wounded spirit and most lamentably distressed soule here not farre from vs in this Countrie Section 2. Of the short continuance of this wound in some THis Soules sicknesse Pro. 18. 14. greater then any bodily sicknesse hath not a like continuance in all In some it is but for a while in Peter short after he went out and wept bitterly hee could speake comfortably to Christ after his resurrection of his loue to him Dauid had a bitter conflict after Nathan had reprooued him and the Childe strucken with sicknesse so for numbring the people after Gad had done the Lords message to him but he recouered in short space Paul who was called Saul lay in Act. 9. 9. 17 18. affliction of spirit three dayes but after Ananias came to him he was refreshed and comforted Thus it pleaseth God to deale with some lest they should be swallowed vp of 2. Cor. 2. 7. too much sorrow And those which he thus sheweth mercy vnto are such as haue sinned and greatly transgressed in some odious sinne as adultery murther wilfull periury incest or bloodily persecuting Gods people which are vast sinnes deadlily wounding the Conscience They are such as thorowly and deepely can and doe lay to heart their sinnes with passionate apprehension of Gods wrath being quickly and in a short space at the depth of sorrow and neere the gulph of despaire Therefore God will not suffer such long to continue so that they perish not for God is gracious and of great compassion aboundant Exo. 34. 6. Ps 86. 5. Ioel 2. 13. in goodnesse and ready to forgiue Section 3. Of the long continuance in this wound AS God speedily easeth some so he lets other who haue not fallen so fearefully nor apprehend in so violent a manner their offences though they bee made sad and also be much perplexed with sorrow and griefe for sinne to lie longer vnder it And it happeneth thus vnto these 1. Sometime from Gods restraining of his comfort for causes best on owne to himselfe yet let these cry to God and beg of him as Dauid did to say vnto their Psal 35. 3. soule I am thy saluation 2. Satans working what hee can to make them despaire by casting into them impure and blasphemous thoughts and seeking to perswade them that these are not his but the filth of their hearts and malice against God by telling them that they haue sinned the sinne against the holy Ghost by aggrauating their sinnes endeauouring thereby to perswade them that their sinnes are hainous in Gods sight though hid from man and therefore God hath left them heareth them not helpes them not because of the greatnesse of their sinnes These and other false suggestions hee troubles them with with which they should not bee troubled because the Diuell is a lyar and euer a deceiuer 3. This affliction sometime continueth longer for want of timely comfort from such as should afford him comfort Therefore the Apostle had great care 2 Cor. 2. 7. 8. 11. of this lest the man which had committed so foule a fact should haue been swallowed vp of too much sorrow because the Church failed to shew him grace and fauour Hee therefore perswades them to forgiue him and to comfort him lest Satan should get aduantage of whose deuises in this case Gods Ministers Gods faithfull people should not be ignorant 4. This continuance is in part from the party afflicted and that many waies First through ignorance and errour of iudgement in their owne spirituall estate with God falsely supposing themselues to bee worse then they are because of their often failings as if Paul Rom. 7. 19 failed not in that which he would haue done because of their falls as if excellent men had neuer fallen not a Noah Lot Moses Aaron Dauid Peter and others Because the affliction continueth Ps 13. 77. 7. 8. 9. 88. 14. 15. 16. and they not deliuered as if Dauid neuer said shall I neuer be remembred and why castest thou off my soule Let the Psalmes quoted in the margin bee read and see how he held himselfe as almost a forsaken Psal 22. 1. man who also cried out my God my God why hast thou forsaken mee 2. Through the weaknesse of their faith during the affliction not being able to apply the promises so comfortably as they should when yet in this state they should remember what the Father of the Child said Lord I beleeue Mark 9. help my vnbeliefe found acceptance with Christ they should say with Dauid why art thou disquieted O my soule trust in Psal 42. 5. God 3. Through their false censure vpon themselues as that they want graces because they be weake in them or that they feele them not to worke so liuely as formerly they haue felt them or now perceiue them to bee in others or that their graces which they haue are not true but shadowes and the counâ—erfeit of graces or that they are hard hearted that they cannot repent vnfaignedly but are full of hipocrisie But this false and too base esteeme of themselues must they lay aside and consider First that they shew to much vnthankfulnesse to God for that which they haue when it becommeth the vpright to Ps 33. 1. be thankfull Secondly that they sinne in belying themselues Thirdly that they take parte with Satan against their owne soules for this is that which hee doth striue for to make them to condemne themselues thus falsely to bring them to despaire and therfore should they not thus vntruly be accusers of themselues and bee their owne enemies 4. They continue thus See the remoouing of these in the booke intituled The Christians daily walk in holy security and peace 2. part from pag. 39. to 174. through manifold false feares as that God will not pardon theÌ„ that God loues them not that they are cast-awaies that it is too late to repent that if they could repent it would be held hipocrisie and so to no purpose that their case is worse then any mans and many such like 5. Their replies which they make against offered comforts to preuent their owne peace and deliuerance of which and how to answer them
King 22 Minister a Nathan to Dauid Peter and the other Apostles to the Iewes Paul and Sylas to the Gaoler Huldah to Iosias For the Minister must be a faithfull Messenger from God to whom God hath giuen ministeriall authority to bind and to loose He must be learned in the Schoole Esay 50. 4. of temptations and know how to deliuer a word in season to the wearied soule He must be one that vnder afflictions hath tasted of Gods comforts so as he can tell to comfort others 2. Cot. 1. 4. with those comforts wherewith he himselfe hath been comforted Such a one knowes how aptly to apply the salue to the wound for the best working of it Section 8. Of the instrumentall meanes THe meanes to be vsed in administring this spirituall physick is onely the Gospell of Christ from out of which all those former things touching Christ and our selues are to bee learned For this is the power of God to saluation Rom. 1. 16. this is the ministration of the spirit and righteousnesse this is it by which 2. Cor. 3. 8. 9 Eph. 1. 13. faith is wrought and wee made to trust in the Lord Iesus And therefore to heale the wounded Conscience the Gospell must be well knowne Section 9. Of the Cordials to strengthen the heart settled vpon Christ FOr the better working of the heauenly and pretious Potion and for the comforting of the heart vpon the receipt more and more these Cordials must be giuen which are meditations full of consolation 1. That we are not vnder Rom. 6. 14 the Law but vnder Grace we are in the couenant of Grace 2. That this couenant is confirmed to euery true Christian by an oath and Heb. 6. 18. sealed by the pretious Heb. 9. 12. blood of Iesus Christ 3. That parte of this couenant is that Gods law should be written in our Heb. 8. 10. hearts to make vs affect it and in our minds to cause vs to vnderstand it and that God will remember our Heb. 10. 17 sinnes and iniquities no more 4. That Iesus Christ vpon this his Fathers couenant and promise inuiteth Mat. 11. 28 all that trauell and are heauy laden promising to refresh them 5. That now wee may boldly goe to him beleeue 1. Ioh. 3. 23 in him not thinke it presumption to take hold of him for wee are commanded to beleeue in him in whom God is euer well Mat. 3. 17. pleased 6. That God in Christ is become our Father full of compassion to pittie vs gracious to heare our requests Ps 86. 15. long-suffring to forbeare vs and plentifull in mercy to pardon and plentifull in truth to keep with vs what he hath promised Hee will not the death of Ezech. 33. 11. a sinner but rather that hee should liue If wee confesse 1. Ioh. 1. 9. our sinnes wee are bound to beleeue them pardoned as he is faithfull and iust who hath promised to forgiue them Hee will looke vpon the humble poore Esay 66. 2. 57. 15. in spirit the contrite heart and one that trembles at his word will hee dwell Ps 11. 27. with and will not despise such a one 7. And lastly meditate vpon the holy sacrament and vse it often for great comfort may an afflicted spirit reape thereby if men did well know how to vse it aright Section 10. How to keepe vs from the wound of Conscience IT is not enough to bee nealed but when wee are sound so to keepe vs. It is here then fit to know how wee may keepe our Conscience from wounding And this is to keepe our selues from sinne for this onely wounds it Now to doe this 1. Make Gods word euer the rule of all our actions and enquire from it what warrant for the matter for the manner for the end how conuenient and seasonable and how lawfull for thee Then in doing see and obserue the agreement touching these things with the rule 2. Bridle will and affections and keepe them euer vnder reason and this vnder religion 3. Hearken to the dictate of Conscience and take heed of sinning against the light thereof 4. Make not light of any sinne the verie least sin seeme it neuer so little in thine owne or in the eyes of other men for the not auoiding little sinnes is to make way for greater transgressions And heere note fiue things not to bee carelesse of the least sinne First that Gods wisdome is in the Law forbidding that sinne Secondly that God hath power to maintaine his Law Thirdly that hee is iust to punish the contempt of his wisedome and power Fourthly that not the least sin can bee redeemed but by the precious bloud of Christ Lastly that little sinnes in mans conceit haue been most seuerely punished as Lots wife for looking back Vzzah for touching the Arke all mankind for Adams eating of the forbidden fruit 5. Be very willing and glad to be preuented in sin by check of Conscience by reproofe of thy Teacher by Christian admonition by any crosse in the way and by others example And if thou beest ouer-taken ly not in it return speedily and aske heartily forgiuenesse Thus shalt thou preserue thy Conscience from any deadly wound CHAP. 46. Of the difference betweene the wounded Conscience and the desperate Conscience SEing the effects of a wounded spirit in the regenerate are very lamentable and that such a one may vtter desperate speeches yea more sometime become so weary of life as he or shee may seek their owne death it may be asked how the desperate and this do differ I answere that the difference is much betweene them in many respects 1. Of the parties the afflicted Conscience may befall a Dauid and is the Conscience of the regenerate though it afflict them sore but the desperate Conscience happeneth to a Saul a Iudas either to men lewdly vicious or deeplie hipocrites 2. They differ in the causes The desperate conscience is from Gods iustice to punish the wicked the other is a fatherly chastisment of God and for triall The desperate conscience ariseth from apprehension of Gods fierce anger and wrath for sinne for feare of vengeance from losse from outward crosses shame and reproach among men The other is most from the consideration of sinne and want of grace of which things they most complaine and more bewaile these then grieue or fret at crosse shame disgrace or terrified with apprehension of Gods heauy indignation desperately as others be 3. They differ in the manner of working the desperate is very violent condemning damning and making a man to giue way wholly to the terrours thereof and to the suggestions of Satan for they are wholly vnder the power of the Law they haue no part in the sauing power of the Gospell neither haue they any assistance from God Iob 8. 20. The other is very troublesome but not so violent but reproueth argueth conuinceth and murmureth euer against man but yet is
God requireth truth in the inward parts And the want of this vpright Conscience is the cause of all fraud cousenages and villanies committed any where in all the world The meanes to get it is consideration of Gods all-seeing eye and the word for the rule and warrant in all our actions Now the same that begets it keepes it making a Paul to haue his conuersation in all simplicity and godly sincerity with cheerefulnesse CHAP. 50. Of the pure Conscience THis is the Conscience which euer accompanieth vprightnesse for he Iob. 8. 6. that hath the one hath also the other he that is pure is vpright Of this pure Conscience the Apostle maketh mention 1. Tim. 3. 9. 2. Tim. 1. 3. This is the conscience that cannot endure defilement Section 1. In whom it is and how attained THis is the Conscience of such as be sanctified by Gods spirit for the 1. Pet. 1. 22. Spirit purifieth the soule And faith purgeth the Act. 15. 9. heart and conscience taking hold of Christ by Heb. 9. 14. whose bloud the Conscience is purged from dead workes Moreouer it becommeth pure by the puritie of the mind the minds 2. Pet. 3. 1. of the regenerate are pure and therefore so is their Conscience for vpon the defilement of the mind the Conscience saith the Apostle Tit. 1. 15. is defiled Lastly it is pure by the wisdome giuen Iam. 3. 17 of God from aboue for it being pure and the light of the Conscience it must also be pure Section 2. Of the effects hereof THis sanctified purged and pure Conscience worketh first a detestation of all vncleanenesse for it looketh to the rule with a pure mind and the purity of wisdome from aboue 2. Cor. 7. 1. Iam. 1. 27. which rule forbids all filthinesse of the flesh and spirit all defilements and Isai 30. 22. spots of the world and all Iude vers 23. fleshly seruice impurity in Religion And therefore Conscience auoideth all such filth and vncleanenesse whatsoeuer Secondly it stirres vp a man to purity as the Rule commands it and religion tieth vnto it Hence is it Tit. 1. 15. Psal 18. 26. Prou. 15. 26. that from this pure Conscience men regenerate are called Pure and because this puritie of it causeth them to flie all impurities in Religion and in conuersation which other of defiled minds and Consciences make no matter of they are reproached with the ignominious name of Puritans the name of old Hereticks called Catharists and Nouatians whose heresie these so nick-named are farre from Section 3. Of the signes of this pure Conscience NOw lest any bee deceiued by presuming of this pure Conscience as if they had it which haue it not the word of God giueth vs euidence hereof to know where it is First it holdeth the mistery of 1. Tim. 3. 9 and. 1. 5. faith for this is kept in a pure conscience Secondly it is accompanied with a Heb. 9. 14. pure heart Thirdly hee 2. Tim. 1. 3. that hath it serues God purely following the steps of holy forefathers Fourthly and lastly it is shewed by a pure life for this must needs come from thence because if the word be pure the rule of it Religion pure the Gospel pure the heart pure the mind Heb. 13. 18. pure Conscience pure then must needs the life be Prou. 21. 8. pure in liuing honestly in working righteousnesse Phil. 1. 10. and walking without giuing offence Section 4. How to keepe it pure WHen the Conscience becommeth pure it is to be kept pure which is by auoiding that which may defile it which is sinne for it is called filthinesse and Christ telleth Iam. 1. 21. Mat. 15. 18. 19. vs that it defileth the man We must labour for Gods spirit faith purity of mind and for the wisdome which is from aboue which maketh Conscience pure and will so keep it CHAP. 50. Of the iustifying Conscience THe last difference of the regenerate Conscience is the Conscience iustifying This witnesseth our righteousnesse before God euen that which the law requireth and this it doth not by the law but by the Gospell in all those in whom it is the power of God to saluation and are iustified by faith in Christ Section 1. How the Conscience comes to iustifie Q. HEre it may be asked how the Conscience by the Gospell doth so iustifie a man Answ First The Gospell commandeth to beleeue in Christ Iesus 1. Ioh. 3. 23. Secondly it teacheth first to reiect righteousnesse of workes by the law in our owne persons Rom. 3. 20. Phil. 3. 9. the Gospell is vtterly against this Secondly it teacheth and reuealeth not an other righteousnesâ—â— but an other way to attaine it which is not by works but by faith in Christ for the Gospell Rom. 10. 30. 31. 32. and 3. 28. 2. Cor. 5. 21. Rom. 4. 23. 24. hath made known that the righteousnesse of the law is in Christ and that such as beleeue in him haue it imputed to them and so become they righteous before God Thirdly what the Gospell commandeth and teacheth that it maketh Eph. 1. 13. good through the effectualnesse of the Spirit and so bindeth Conscience to beleeue and obey the same If any professing the Gospell feele not this binding power it is for that they remaine ignorant of it or that their knowledge is not sanctified to them or for that it is not pressed home to the Conscience Section 2. In what the iustifying Conscience doth stand and how it differs from a iustifying faith Q. HEre it may be demanded wherein is this iustification of Conscience Answ It stands in the witnessing of our faith in foure things First that we beleeue what Christ Iesus is in himself as the Eunuch did Act. 8. 37. Secondly that we beleeue what he 1. Cor. 1. 30 was made for vs that beleeue in him euen our wisdome righteousnesse sanctification and redemption Rom. 10. 4. 30. and 3. 26. the end of the law for righteousnesse to all that beleeue and our iustifier Thirdly that we doe beleeue to be iustified by him and onely stand iust by his righteousnesse imputed Gal. 2. 16. without the workes of the Law Fourthly that we beleeue in thus beleeuing that God for his Son Rom. 4. 3. 5. 23. 24. 2. Cor. 5. 21. Iesus Christs sake will yea and doth account vs righteous before him All these acts of faith it doth 1. Ioh. 5. 10 witnesse for vs vnto God and this is the witnesse within vs. Some may say we haue often heard of a iustifying faith but not so of a iustifying Conscience and therfore desire to know the difference of them Answ Iustifying faith is the instrumentall meanes by which we apply Christ to vs for our iustification Iustifying Conscience is the witnessing of those forenamed acts of faith for vs vnto God Faith is as one receiuing money and paying it to his credit our to acquit him
the blind Conscience THe blind conscience is the still ill conscience called the blindnesse of the heart Eph. 4. 18. for blindnesse properly cannot bee ascribed to the heart but to the mind or conscience which is here ment by the heart because the mind is mentioned before in the text This is the conscience of all before conuersion liuing in grosse ignorance without vnderstanding of which there beetwo sorts Section 1. Of the blind Conscience of Heathen THe first sort are the Gentiles of whom the Apostle properly speakes in Eph. 4. The causes of which blindnesse he there sets downe to be their vnderstanding darkned their ignorance and their vnsensiblenes being past feeling vers 18. 19. The wofull effects whereof were these they gaue themselues ouer to lasciuiousnesse and they wrought all vncleannesse with greedinesse as the text sheweth Section 2. Of the blind Conscience of Christians THe other sort of such as haue this blind conscience are the grosly ignorant Christians such as liue in willfull and affected ignorance Pro. 1. 29. 19. 2. hating instruction whose mind is not good whom the Lord threats to shew neither fauour nor Esay 27 11 mercy vnto Of these blind Conscienced people there be two sorts the stone-blind and the pur blind The stone-blind are such as haue lost the very light of nature as sauage as heathen who are called Darknesse These can see no more Ephes 8. then men can see in darkenesse Such be they as neuer had Gods sunne-shine of his Word among them but through rudenesse are beastlike and through ignorance but for onely name of christians are no better then heathen in brutish qualities The Pur-blind are such as see onely great things and the same not farre off neither of such speakes Saint Peter 2. Pet. 1. 9. These speake of God of Christ and the holy Ghost onely by heare say They know Gods will onely in grosse in some generals their best rule is some common principles in nature experience and what they see others do further they cannot go Now as their vnderstanding is so is their conscience which happens to them through want of knowledge and other graces 2. Pet. 1. 5. 9. by their mind defiled and vnbeliefe setled in them Tit. 1. 15. By their selfe conceitednesse Reu. 3. 17. which is the propertie of the blind and ignorant and Mat. 23. 16 19. of enuious and malicious persons who also are blind The effects of this blindnesse of mind and Conscience are to be giuen ouer Rom. 1. 22. to vile affections idolatry and filthy vncleanenesse of body To be disobedient Tit. 1. 16. and to euery good worke voide of iudgement and reprobate denying God very Atheists and abominable persons Section 3. Of the misery of such SVch as be blind in mind and so haue a blind conscience are miserable whose misery may be liuely set out by one that is bodily blind This man first hath no direction by eye-sight no more the other by conscience Secondly He goeth whithen his will and affections lead him without sight sort his without conscience Thirdly when he goeth whither hee intendeth by himselfe it is either by meere imagination or by hearsay as he is told of others or by custome through often going or by feeling so is it with him that hath a blind conscience His seruice to God is imaginary or by tradition or by custome but not by direction of Cōscience seeing the rule or from his feeling of Gods common fauours and outward blessings which failing they are at their wits end and make an end of their deuotions Fourthly he needeth a leader and is guided by him but cannot iudge well of him So the blind conscience is led by his minister or by others but cannot iudge aright of them Fiftly he tho in danger neere a pit yet feares not till hee be in no more this till he be in Hell Sixthly he wil by others telling vntruly feare where no danger is so this will be terrified by doctrines and commandements of men as blind Papists be Seuenthly he cannot see his vncleanenesse nor discerne how it is with him no more can this who thinks through his blind conscience that all is well with him hee is cleane enough Lastly he is neuer the better for sunne shine no more is this for the shining light of the Gospell The remedy to cure this blindnesse of mind and conscience Rēu 3. 18. for both euer goe together is that which Christ prescribeth to annoint Psal 19. 8. Ephes 1. 17. 18. the eie with eiesalue which is Gods Word and Spirit by which the eies be opened and with which S. Paul was sent to open peoples eyes Act. 26. 18. CHAP. 26. Of the sleepy Conscience THe sleepie conscience is the still ill conscience doing it office after the nature of one habitually slothfull and lazie There is a difference between a sleepy conscience and the conscience a sleep as much as between a sleepy and drowsie fellow and he that is diligent and yet some time falleth a sleepe A good man may haue sometime his conscience a sleep as Dauid had as the fiue wise Virgins had Mat. 25. 5 and as we read of the Cant. 5. 2. Spouse in Canticles This happeneth of weaknesse and infirmity through some violent and preualent temptation but it will quickly awaken upon the least knock of the voice of Christ Cant. 5. 2 vpon a Nathans application or upon a light affliction But the sleepie conscience which is the conscience of euery drowsie and lazie Christian who takes no paines for Religion but is like a sleepie natured fellow who is soone asleep hardly awakened lazie in working soone weary ready to giue ouer and no sooner left off but asleep againe doing nothing but by enforcement So fareth it with a sleepy Conscience which soone ceaseth it worke is hardly roused worketh but weakely soone giuing ouer and asleepe againe and cannot be kept on working but by hearing of threats and beholding but especially feeling the iudgements of God Section 1. What makes this sleepy Conscience THis sleepy Conscience commeth first from a lazie indisposition to get knowledge Secondly From coldnesse in Religion as sleepe from cold humours and vaporous repletion of the braine Thirdly from doing our duties to God perfunctorily resting vpon the worke wrought without spirit or life in the performance as a lazy person doth his work Fourthly from an auersenesse of all good meanes which may rouze vp the Conscience from its sleepinesse as hearing of sinne sharpely rebuked and threats denounced Fifthly from earthly contentment in pleasure ease profit aduancement and vaine company which rock the soule a sleepe making the minde and spirit drowzy in Christianduties whereby the Conscience is lulled a sleepe Section 2. The remedies TO heale this drowzie sleepinesse of Conscience and thorowly to awaken it is first to get the right knowledge of God with a consideration of his all-seeing presence before vs of his
the one hand as also on the other Section 4. The Remedies TO take away this scrupulosity and to reforme the scrupulous Conscience First be stored with principles and grounds of truth for help to discerne betweene one thing and an other Secondly to be studied well in cases of Conscience or to seeke help of such as be Thirdly To know the Rules of indifference before named and Chap. 13. withall to vnderstand how to apply them aptly Fourthly to auoid needlesse questions about things indifferent Fifthly To hold this firme that what God neither commands nor forbids that 's indifferent and being no law there is no transgression so the Conscience is free Sixthly To know that the Kingdome of God stands not in things indifferent Rom. 15. 17. 18. neither in the doing nor in leauing of such things vndone but in matters of an higher nature Seuenthly and lastly beware of needlesse suspicions of euill of nice distinctions of weake conclusions from sound premises and so auoid what may worke scruple and insnare Conscience CHAP. 37. Of the terrifying Conscience THe Conscience terrifying is the ill-stirring Conscience forcibly accusing for the time with much feare Section 1. In whom THis was the Conscience of Cain of Felix which made him tremble and of Belshazzar making his ioynts to loose and his knees to knock together Section 2. Of the Causes THis terrifying Conscience commeth by some hainous sinnes committed and wherof a man knowes himselfe guilty vpon the preaching of iudgement for such sinnes as wee may see in Felix Act. 24. Secondly by apprehending some extraordinary signe of Gods wrath as Belshazzar did Dan. 5. 6. Thirdly some fearefull worke of God suddenly done as shaking of the earth which made the Gaoler tremble Act. 16. Fourthly the beliefe of the truth of Gods threats with an apprehension of deserued damnation will make Conscience to worke vpon Diuels to make them tremble Section 3. Of the effects THis terrifying Conscience workes feare a dreadfull sound is in his eare Iob 15. 21. He feareth ill newes as Adonijah and his Guests did 1. King 1. 49. 50. Secondly hee feareth mans power comming out against him when his Conscience tells him of his euils done So did Saul the host of the Philistims after hee had beene with the Witch 1. Sam. 28. Thirdly hee feareth death to him as a terrible Messenger as Cain did Fourthly hee feareth the last Iudgement Day as Felix did Hee will feare sometime where no feare is Prou. 28. 1. for God giueth the wicked and hypocrites a trembling heart Deut. 28. 65. It filleth him with troubled thoughts as it did Belshazzar and Nero after he had caused Agrippina his Mother to be murthered and Alexander to bee tormented when hee had slaine his friend Clytus It makes that hee cannot endure Gods presence but will flie from it as did Adam and Eue nor to endure a powerfull Ministery Felix could not suffer Pauls preaching he trembled so thereat Section 4. Of the remedies THe meanes to cure this terrour of Conscience is as Paul exhorted the Gaoler to beleeue in the Lord Iesus Act. 16. 31. to repent as Peter exhorted those in Acts Chap. 2. 38. to pray for the spirit of adoption which puts away seruile feare the spirit of bondage and witnesseth with our Spirit and Conscience that wee are the children of God Rom. 8. 15. CHAP. 38. Of the desperate Conscience THis desperate Conscience is the last and highest degree of an ill stirring Conscience It differs from the other which may be in one ordained to bee saued as in the Gaoler Act. 16. but this is the effect of the former in Abiects as in Achitophels and in Iudaslike persons This is the raging Conscience restlesse like the Sea or as a Deare shot with the arrow sticking in him or as a Band-Dog awakening and euer barking giuing no quiet or ease day nor night Section 1. Of the Causes THis desperation ariseth First vpon some sinne committed against God or man contrary to the cleare light of his reason as Saul did against Dauid by his owne confession 1. Sam. 24. 16. 17. 21. 25. 21. In like manner did Achitophel in taking part with Ahsalom against Dauid and Iudas against Christ whom hee acknowledged to bee innocent vpon the torture of his Conscience Matth. 27. 2. Secondly it commeth vpon the aggrauation of sinne as thinking it impardonable that for it God hath forsaken him that there is no mercy for him that he is damned as within themselues the desperate doe conclude and doe sometime vtter as much as a Sheriffes man did who mocked and abused one Iames Abbes a blessed Act and Monum Martyr and as I my selfe knew an Atturney who cryed aloud I am damned I am damned and dyed miserably 3. Satan helpeth on this by suggesting Gods wrath the externall shame also among men and that there is no hope to recouer out of so great a miserie By this and the former the soule is in a deuouring gulph of desperation ready to swallow him vp Section 2. Of the effects MOst lamentable is the state of any one in this Case and vnder the power of this desperate Conscience for first it makes a man restlesse and vnquiet he is full of feares his spirit perplexed and grieuously tormented with apprehension of Hell Death and Damnation 2. He can attaine to no spirituall comfort for he seeth God against him the Diuell he conceits is ready to take him to him he cannot beleeue any of the promises of life to belong at all to him he hath no part in heauen no hope to bee with Christ and his Saints but feareth desperately Hell and damnation No outward thing can comfort him the bag full cannot ioy a Iudas a Kingly state cannot afford solace to a Saul nor the deepenesse of wit and wisedome worke consolation in the heart of an Achitophel Thirdly hereupō this desperate Conscience makes men weary of their liues and at length causeth them to lay violent hands vpon themselues especially whē they be in any worldly distresse as Nero the Tyrant did and Pilat as Histories record and as Saul Iudas and Achitophel did So likewise one Clerke in King Edward the sixth dayes one Pauier Towne-Clerke of London one Leuar a husbandman and one Henry Smith a Lawyer Enemies to the Gospell and persecutors hanged themselues being desperate persons who through terrour of Conscience hastened their vntimely deaths Section 3. Of the Remedies TO cure this Conscience naturall gifts will not doe it no not an Achitophels wit and wisdome not worldly wealth Iudas bag of money could not ease him not Kingly nor Emperiall dignitie could relieue a Nero an Alexander not wine nor wanton women not mirth nor musick not feasting among Princes could quiet the Conscience of a Belshazzar much lesse can seeking to a Witch relieue the distressed and terrifying desperate Conscience of a Saul for no worldly naturall much lesse diuelish meanes can cure a spirituall malady but the true remedie is
is a better intelligencer then the morall conscience hath for the moralist hath not his mind renewed as the regenerat man hath who knoweth what that good acceptable and perfect will of Rom. 12. 2 God is 3. This Conscience is informed by the renewed mind in the sauing knowledge of Gods will according to the law written anew in the mind and heart Heb. 8. 10. 4. This works sincere obedience so that in simplicity godly sincerity the regenerate haue their conuersation in the World 2. Cor. 1. 12. Lastly this obedience is performed both to the law and Gospell For the regenerat mans Conscience is bound as well by the Gospell as by the law vnto all holy obedience and the mind renewed propounds the precepts of the one as well as of the other vnto Conscience to worke obedience Section 2. In whom it is THis Conscience regenerate is in all the Elect of God called by the Gospell of Iesus Christ such as be borne againe of water and the Holy Ghost Ioh. 3. 5. and are made new Creatures in Christ 2. Cor. 5. 17. hauing Gods image repaired in them in knowledge holinesse and righteousnesse Eph. 4. 24. Col. 3. 10. whereby they do wholy entirely resigne vp themselues in obedience and humility to be guided by such a Conscience without restriction or euasion in respect of pleasure profit or preferment thoroughout the whole course of their liues Section 3. Of the causes hereof THis regenerat Conscience is wrought by Gods Spirit which reneweth vs Tit. 3. 5. The instrumentall meanes is the Gospel called the ministration of the spirit 2. Cor. 3. 8. because the spirit is receiued by it Gal. 3. Section 4. Of the excellencie of it THis Conscience so regenerate First hath acquaintance with Gods spirit Rom. 9. 1. 2. Secondly vpon this holy acquaintance they ioyne together to beare the regenerat man witnesse that hee is the Child of God Rom. 8. 16. that hee is desirous of others saluation and grieued for their obstinacy and blindnesse Rom. 9. 1. 2. Thirdly Farther vpon this acquaintance the Regenerat man hath now a kind of holy familiarity with God yet so as it is with all reuerence and humility Hee can now heare Gods law laid open without terrour He now can poure out his soule before God lay open all his sinnes in the sight of God with hope of remission which before he durst not though neuer so morally honest Fourthly This Conscience through such spirituall acquaintance is alwaies accompanied with spirituall graces with vnfaigned faith a pure heart Christian charity 1. Tim. 1. 5. with willingnesse to liue honestly Heb. 13. 18. with simplicity and godly sincerity 2. Cor. 1. 12. Section 5. Of the effects hereof SO as the effects of it cannot but bee admirable For first it exacts of vs attendance to Gods seruice and herein it cannot endure dead workes from which it is purged Heb. 9. 14. so as it puts life in vs and cannot endure to haue vs heare read pray sing nor preach coldly drowsily deadly nor to rest vpon the worke wrought Secondly it requireth vniuersall obedience for matter in all things for time alwaies Heb. 13. 18. Act. 23. 1. Thirdly it discouereth vnto our selues the most secret and intricate closet of the heart whatsoeuer is ill it pursueth it till it worke in the heart detestation Fourthly it lets not the regenerat man slip without a caueat and remurmuration and if he fall it lets him not rest but pincheth and nippeth him till hee take knowledge of his sinne till he see it sorrowes for it and returneth It cannot endure to haue him sinke vnder sinne nor sleep securely till he hath sought reconciliation with God Fifthly If it find him to grow slack in good duties it will euer be telling him of it it lets him not wax remisse and carelesse but by stinging instigations pricks him forward to his due obedience And therefore should we striue to get this Conscience and hauing it to make much of it as that which will guide vs well worke vs peace and neuer leaue vs but will be our comfort in aduersity in temptation in death and at Christs appearing CHAP. 43. Of the Gospell binding the Conscience of the Regenerate THe regenerate mans Conscience is not onely tyed by naturall Principles as all mens be nor by the Law of Moses as moralists in the Church be but also by the authority and power of the Gospell Section 1. That the Gospell hath a binding power FIrst for the Gospell is a Law 1. Chr. 16. 17. Psal 105. 10. and called the Law of faith Rom. 3. 17. now it is the nature of the Law to bind according to the authority of the Law-giuer God himselfe whose power is not lesse in the Law of faith and his will in the Gospell then in that morall law Secondly the Gospell doth not onely promise but also commandeth and requireth obedience to it It commands faith 1. Ioh. 3. 23. repentance Ma. 1. 15. Loue Ioh. 13. 34. and 18. 12. Charitie and bowels of mercy kindnesse humility of mind meeknesse Col. 3. 12. to deny our selues Mar. 8. 34. to mortifie the deeds of the flesh Col. 3. 5. to seeke the Kingdome of God and the ritheousnesse thereof Mar. 6. 33. to haue our conuersation in Heauen Phil. 3. 20. and to waite with loue for the appearing of the Lord Iesus Luk. 12. 35. 36. Mar. 13. 33. 34. 2. Tim. 4. These and many moe precepts doth the Gospell command which the moralist neuer thinks of nor euer can attaine vnto Thirdly The Gospell condemneth vnbeliefe Ioh. 16. 9. 1. Ioh. 5. 10. and other sinnes Fourthly it denounceth vengeance against the contempt of it and more seuere wrath then against the transgressours of the law 2. Th. 1. 8. Heb. 10. 29. Lastly men shall be iudged by the Gospell Rom. 2. 16. Therfore it is of a binding power For the renewed mind being acquainted with the Gospell propounds Euangelicall precepts to the regenerate Conscience which it vseth and applyeth to enforce the Regenerate man to a true and sincere obedience according to the Gospell Section 2. Whom it bindeth THe Gospell hath not so large an extent as the Law which is in nature and so binds all mankind but the Gospell bindeth such as do receiue it for the receiuing argueth two things first the enlightening of the vnderstanding to conceiue the doctrine of the Gospell and then faith to embrace it which two together bind conscience to the obedience of that which the Gospell commandeth Thus it bindeth all professors of it but most powerfully the regenerate to whom it is most effectuall by the speciall operation of Gods Spirit Section 3. To what it bindeth vs THe Gospell doth bind vnto the precepts which it prescribeth such are those before mentioned to beleeue to repent to loue the brethren to receiue the holy Sacraments with the rest of the Commandements of the Gospell It bindeth also vnto the law to make it a rule of
see the forenamed booke and the first Fol. 409. volume of Master Perkins touching consolations to a troubled Conscience 6. And lastly is their ignorance of the true remedies or inability to apply thsm rightly Section 4. Of the effects of Conscience afflicted THe sorrowfull effects of a wounded spirit are not a few as a deiection of spirit without cheerefulnesse in religious exercises as in hearing the word praying receiuing the Sacrament Christian conference and the like Terrours and feare beset them sometime and they are troubled with terrifying dreames sorrow of heart also oppresseth their spirits Hence is it that they neglect their callings lay aside the duties therof are carelesse of their verie necessarie worldly businesse and much addicted to solitarinesse and to sit musing in a dump Their soule is vexed and finds no rest Dauids soule was Psal 6. 3. 6. 31. 10. troubled within him hee was full of griefe sighes wearied with groanes and washed his couch with teares This was it that made Peter to goe out Matth. 27. and weepe bitterly This weakeneth the bodie yea Dauid telleth vs that his Ps 31. 10. strength failed him and his bones were consumed by reason of his sinne for a broken spirit dryeth thâ— Pro. 17. 22. bones It will make a man weary of his life and to vtter sometimes very vncomfortable words such as Psal 77. 7. 8. 9. these will the Lord cast off for euer will he be fauourable no more Is his mercy cleane gone for euer Doth his promise faile for euermore Hath God forgot to bee gracious and hath he in anger shut vp his tender mercies Yea hee will cry out My God my God why hast thou for saken Psal 22. 1. mee These other such like bee the lamentable effects of the wounded soule and therefore let vs beware of wounding it and if it be wounded labour the curing of it Now for the curing of it note two things the preparatiues and the Remedie Section 5. Of the preparatiues to the curing of the wound THere are excellent preparatiues which help to make way to the remedy and they be these 1. Resist the Diuell and that in three things neuer dispute with him beleeue him in nothing hee saith and cast backe his secret blasphemous suggestions vpon himselfe when hee would make them thine thus resisting he will flie Iames 4. from thee 2. Beware of all causelesse feares and groundlesse suspicions of Gods fauour and loue 3. Do not deny Gods graces in thee extenuate them not nor vnderualue any of his gifts whereby thou shouldest falsely mistake thy selfe and iudge of thy selfe worse then thou hast cause to do 4. Know and beleeue that it is not sinning but the not repenting of sinne that damneth man For the best haue sinned and note also a difference betweene the regenerate and vnregenerate in sinning for in the one the man sinneth in the other it is not hee that doth it but sinne that dwelleth in him Rom. 7. 20. 5. Vnderstand that weaknesse and imperfection of graces and heauenly gifts makes not a nullity therof not that therefore they are not true graces in them 6. Conceiue thus much that the least degree and measure of Gods graces are true graces are a testimonie of Gods good fauour and aduanceth a man aboue his naturall condition and state 7. Take heed of making sense and feeling the Iudge of thy spirituall estate with God whilst thou art in affliction of Conscience and in perplexity of spirit for Cant. 3. 1. 5. 6. the Spouse may seeke her beloued and not find him for a while hee may withdraw himselfe for a space and not bee found nor answer And consider withall that it is one thing to haue graces and an other to feele them liuelie at the present Graces in their working are sometimes weak it ebbes and flowes waxeth waineth is more strong liuely at one time and lesse at an other so that a good Christian prayeth not beleeues not heares not ioyeth not loueth not goodnesse nor good men euer a like For he that faith he is alwaies the same in all holy duties did neuer any such duty well and much deceiueth himselfe 8. Thou must know a comfortable lesson which is this that a Christian mans obedience to the law is not legall now but Euangelicall performed vnder the Couenant of grace and not from the Couenant of of works which lieth not vpon any in Iesus Christ 9. When any comfortlesse or desperate thoughts molest thee checke thy selfe with Dauid and say Ps 77. 10. It is my infirmity I will remember the yeeres of the right hand of the most Highest call to mind thy former comforts thy foretaste of Gods fauour and experience of his loue and meditate and stay on that 10. And lastly in what anguish soeuer thou be yet cease not neglect not to pray to cry and call to cast vp eiaculations from thy Psal 77. 2. heart vnto God for Dauid sought God when his soule was without comfort yea in the sorrowes of death and paines of Hell euen then he prayed Ps 116. 4. and said O Lord I beseech thee deliuer my soule By these preparatiues the Medicine for the soule will worke Section 6. Of the soueraigne salue to cure the wound THe afflicted and sicke Patient hauing receiued these ten preparatiues the Medicine will worke well In the ministring whereof note first what it is secondly who must administer the Physicke thirdly what is the instrumentall meanes for it fourthly after the receipt what bee the Cordials for comfort The remedy for curing fully the wound is onely one and that is the sauing knowledge of Iesus Christ with faith in him For if wee bee truly informed in these things first what Christ is in his person secondly what hee was ordained to be for vs thirdly what here he hath done for vs fourthly what hee now doth for vs and fifthly what he will doe for vs hereafter at his second comming Then knowing first what wee by him are freed from secondly what wee are made by him thirdly what we haue here attained vnto by him fourthly and what in the end we shall be by him By the knowledge of all these things distinctly marked and vnderstood our faith will wholly rest vpon him our Conscience will be greatly comforted and all the obiections met with and fully answered which may bee made by Satan or by man himselfe and so the wound perfectly cured Section 7. By whom to be administred THe Physitian to administer the Medicine is inward and outward The inward and principal is Gods holy Spirit who begets faith confirmeth it makes man to take hold on Christ and giueth him spirituall comfort this is hee that is called the Comforter without whom no comfort spirituall we must therefore pray for this holy Spirit because God hath promised him Luk. 11. 13. The outward is Gods 2. Sam. 12. Act. 2. 37. 38. 16. 2.