Psal 139.7 2. Think of them as whose essential actions are undivided That whatsoever the Father doth as God I say not as a person in the Godhead the same doth the Son and the Holy Ghost likewise as in creating the world quickning the dead c. Joh. 5.19 Job 33.4 Rom. 8.11 Direct 3. Think of the Father Son and Holy Ghost as three distinct persons in the undivided Godhead Let your thoughts work according to the word of truth Read that blessed Scripture 1 Joh. 5.7 Lo how they are distinguished by their names the Father the Word i.e. the Son Joh. 1.14 and the Holy Ghost distinguished by number three these three that are one one God of one nature Remember the Baptism of your Saviour There might you have heard the Father owning the Son and have seen the Son who had taken our flesh with the heavens opened to him by the Father and have beheld the Spirit descending on the Son like a Dove from the Father Mat. 3.16 17. Reflect else on your own Baptism as it is required by our Saviour Mat. 28.19 Here their several distinct names are propounded and their singular or Divine nature pointed at Recall else if you will that beloved Sermon of our Mediator Joh. 14. He doth more than once deliver you their distinction distinguishing the Father from himself and the Spirit from them both The Father will send the Holy Ghost in my name ver 26. I will pray the Father and he shall give you another comforter even the spirit of truth ver 16 17. Another from himself who as to his corporal presence was going from them another from the Father Who as he saith shall give you another comforter But how another Another God It is impossible Another person is only intelligible So then you must think of Father Son and Holy Ghost not as distinct Gods but as distinct persons in the Godhead as one and the same God but not as one and the same person Think of the Father as not being the Son or the Son as not being the Father on the Holy Ghost as being neither Father nor Son and upon the Father and Son as not being the Holy Ghost Look upon them as coequal and therefore as distinct It being most absurd to say that the same person is equal to himself 1 Think of them as distinguished in and by the personal and incommunicable actions The Father begets the Son and hath given the Son to have life in himself as the Father hath life in himself Heb. 1.5 Joh. 5.26 The unbegotten Father then is clearly distinguished from the only begotten Son and the Son also from the Father The Father and Son do emit the Holy Ghost by an eternal spiration or communicating to him his distinct subsistence in the Divine Essence The holy Scriptures speak of the holy Spirit as sent by and from both the Father and the Son and as receiving from the Son as well as from the Father Joh. 14.26 c. 15.26 c. 16.14 15. As the Spirit both of the Son and of the Father Mat. 10.20 Gal. 4.6 So that the Father and Son sending are and must be distinguished from the Spirit sent No one sends himself or to himself Joh. ibid. c. 14.16 17. Nor doth the Scripture mention the Holy Ghost as the power only of the Godhead but as a person in the Godhead 'T is not said it but he shall lead you he shall glorifie me the Comforter whom the Father will send It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter gender Joh. 16.13 Yet ver 14. not in the neuter but in the masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He the Spirit of truth he he he he he he he seven times besides in those two verses and once more he ver 15. 2 Think of them as distinguished in and by their personal and incommunicable properties 'T is proper to the Father to beget the Son to the Son to be begotten of the Father to the Holy Ghost to proceed both from the Father and the Son Heb. 1.5 6. Joh. 15.26 These distinct incommunicable properties infer plainly the distinction of the persons The Son begotten cannot be the Father begetting And the spirit proceeding cannot be either Father or Son from whom he doth proceed 3. Think of them as distinguished in and by the principle original and order of their personal existence The personal subsistence of the Father is from himself i.e. he receives subsistence from no other without himself but is the principle of subsisting to the Son and to the Holy Ghost Joh. 5.26 c. 14.26 The personal subsistence of the Son is from the Father I live by the Father saith he I came forth from the Father Joh. 6.57 c. 16.28 The personal sublistence of the Holy Ghost is both from Father and Son from whom he proceeds and by whom he is sent Joh. 15.26 c. 16.14 15. 4 Think of them as distinguished in and by the principle original and order of their operations and actions which are terminated without the Godhead The order of working follows that of being As their essential being is undivided so are their external works undivided also You know the received rule Opera trinitatis ad extra sunt indivisa As Sanctification is wrought in us both by God the Father Son and Holy Ghost Jude 1. 1 Cor. 1.2 c. 6.11 As their personal being or subsistence is distinguished in the same order are their works also distinguished Is the Father of himself so he worketh of himself The Father of whom are all things saith the Apostle All things are delivered unto me of my Father saith our Saviour 1 Cor. 8.6 Mat. 11.25 26 27. Is the Son of and from the Father so he worketh of and from the Father I have not spoken saith he of my self I do nothing of my self but as my Father hath taught me c. The Son can do nothing of himself but what he seeth the Father do c. Joh. 12.49 c. 8.28 c. 5.19 20. Is the spirit both from Father and Son So he worketh from the Father and Son He shall not speak of himself saith Christ but whatsoever he shall hear viz. from the Father and from himself that shall he speak He shall receive of mine and shall shew it unto you Joh. 16.13 14. with Joh. 15.26 c. 14.26 Direct 4. Think of Father Son and Holy Ghost as distinguished not only in but from the Divine essence Though it be true they are not essentially distinguished yet it is also true that they are distinguished from the essence The Father is God the Son is God and the Holy Ghost is God these three are one God Yet though the Godhead be predicated of all the three persons the persons in the Godhead are not predicated of one another The Father is not the Son nor is the Son the Father nor is the Holy Ghost either Father or Son or either of those the Holy Ghost The divine essence doth not beget nor is begotten nor doth
be done by My Conscience tells me such and such things must be done which are matters of general right and equity And they that deny such clear and commonly received laws of general right are in common speech said to offer violence to their Consciences So my Conscience tells me such and such matters may be declined and forborn which are matters of indifferency 'T is true there is no small difference between the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conservation of such laws and rules and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Conscience strictly so called * See Baldw. Cas Cons l. 1. c 4. But I must follow the vulgar usage and sense of this term as most fitting my design There is an habit bank and treasury of light and laws with Conscience and which it conserves Here is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is the application of them had and made by Conscience here is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second and third Propositions still make application of some general law or rule had in the first Proposition to a mans particular estate or actions Thus it is the office of Conscience to apply general Propositions and Canons to a mans personal and particular case and concern And indeed the Thomists * Aquin. Sum. 1. q. 79. a. 13 do make Conscience to be nothing else but an application of the knowledg or light which is in the Synteresis and therefore define it to be an act Though to speak properly as one * Sanders Prael 1. de Consc §. 14. observeth the application of science is not Conscience it self but an act of it And as another * Rutherf libert of Consc c. 1. p. 6. saith 'T is the same Conscience that acts all three parts of a law of a witness and of a judg The second Propofition contains the direct testimony of Conscience and with respect to this the office of Conscience in general is that of a witness Thus Paul suggests of his own and touching the Conscience of the Gentiles My Conscience also bearing me witness Rom. 9.1 Their Consciences also bearing witness Rom. 2.15 The witness of Conscience may be either considered 1. as it is in habit and rests upon record Or 2. as it is in act or is reduced thereunto which is by two steps 1. Conscience casts back a reflection upon its own records of our estate and actions and considers and ruminates upon them And then 2. Conscience comes forth and reports to us how the case now stands or hath stood agreeable to those records and to this reflection The office or act of Conscience then in respect of the second Proposition is threefold 1. To register and book down what a man is and doth And in truth Conscience is as one * Sheffield good Cons c. 4. p. 52. well the great Register and Recorder of the world It hath the pen of a ready writer Not a word from the mouth not a work of man not a thought of the mind can escape or pass its swift pen. It is Gods Historian saith Dr. Reynolds * Of the Passions c. 41. that writes not Annals but Journals Conscience hath its book and had its table whereon it did indelebly write both the sins of Judah and the sincerity of Job Rev. 20.12 Jer. 17.1 Job 27.6 2. To reflect and bring back to the heart as the expression of Solomon is in the margin of 1 King 8.47 Conscience is to every man not only as his private Notary but as his petty-Constable to search into and seize upon every miscarrying act and habit Conscience reviews its register recalls and reads over its records Here are those sayings in and sayings to the heart that Scripture and experience tell us of Jer. 5.24 Hos 7.2 marg Those communings with our hearts and calling upon our own actions and estates those countings and self-searches how the case stands Psal 4.4.77.6 Herewith Conscience comparing our past actions and intentions with the Canons and rules conserved in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruminates and bethinks according to the case and concern before it Conscience considers the matter I considered in my heart saith the Preacher or I gave or set to my heart Hebr. Eccles 9.1 Conscience is not only to consult its books or cast back an eye but to consider the affair before it attentively Now therefore thus saith the Lord of Hostes consider your ways Hebr. Set your heart on your ways Hag. 1.5.7 Here are those layings to heart we read of in the Prophets Jer. 5.24 Mal. 2.2 3. To report and bring forth its testimony according as the matter hath been or is Thus Conscience in Josephs Brethren had taken and bookt down their sin after this turns back and tells them of it and of the circumstances wherewith Conscience considered it to be aggravated We saw the anguish of his Soul and we would not hear c. Gen. 42.21 22. Conscience in Pharaohs Butler had recorded did recall rip up and read him his faults Gen. 41.9 David Job and Paul are contumeliously censured and cried out upon Conscience casts back a reflection consults its own records considers their uprightness and the others reproaches and cleareth up their righteousness Psal 7.3 4. Job 27.5 6 c. 2 Cor. 1.12 As this is the office of Conscience to give testimony in relation to what is past so also in relation to what is present Conscience witnesseth both 1. what we are or what our estate is The spirit witnesseth with our spirits that we are the Sons of God Rom. 8.16 2. And what we act or what our actions are Witness Pauls example I speak the truth in Christ I lye not my Conscience also bearing me witness Rom. 9.1 3. And whatever you are or intend Psal 17.3 2 Cor. 1.17 The third Proposition contains the decisive judgment of Conscience and with respect to this most properly and strictly the office of Conscience is to judg If we would judg our selves we should not be judged 1 Cor. 11.31 Confcience is herein judicially to apply the truth dictated in the first Proposition upon the testimony delivered in the second Proposition and doth infer the Conclusion from those premises according to its apprehension of the rule or law in the first or major Proposition and according to its attestation and report of our life or actions in the second or minor Proposition The judgment conscience pronounceth sometimes respects our estate and sometimes respecteth our actions and both of them either 1. as good or else 2. as evil And thus again either 1. as it respects the time past or present or else 2. as it respects the time future either as they have formerly been or now are or henceforth should be First as it respects the time past and present The office of Conscience in regard of what is and hath been good is to acquit and clear In regard of what is and hath been evil it 's
If the blind lead the blind they both fall into the ditch Mat. 13.52 Rom. 2.21 Mat. 15.14 Therefore 1. apply your hearts to instruction not your ears or eyes or heads only but your hearts in the use of Scriptures and of all subservient helps and means which God hath appointed for the attaining and advancement of sound knowledg Prov. 2.2.23.12 Psal 90.12 Excite and engage the pursuits and desires of thine heart the determinate purposes of thy will See thou be not willingly ignorant hear instruction and refuse it not Be daily at Wisdoms-gates wait at the posts of her doors Lo now you have a promise if you apply your hearts to its pursuance Prov. 18.1 2 Pet. 3.5 Prov. 8.33 34 35.2.2 10 2. Let instruction abide upon your hearts What is it to furnish a common-place-book with what thou readest and hearest furnish Conscience rather At least transcribe thy Notes from thy Books into thy breast Nor think it enough that thou hast apt rules for all Cases in thy Bible they must be nearer hand too in thy bosom Write them upon the table of thine heart Hear what God speaketh to thee Let thine heart retain my words Let thine heart keep my Commandments keep them in the midst of thine heart Prov. 3.3 c. 7.3 c. 4.4 21. c. 3.1 Thy word have I hid in mine heart saith David that I might not sin against thee To this is the promise of knowledg and thou mayst be confident that when wisdom entereth into the heart Discretion shall preserve thee understanding shall keep thee Psal 119.11 Prov. 2.1 5. c. 2.10 11. 2. Direct 2 Stay your Conscience from the evils to which she is incident and the extreams wherewith she is often intangled Especially stay her from these evils 1. The affectation and itch of singularity and science falsly so called as also of curious and unprofitable questions humane traditions c. For these will but bring her into snares bewray her to Satan feed her disease and sickness and fetch her off from the divine simplicity which the Scriptures use in the Doctrine which is according to godliness 1 Tim. 6.3 4 5 20 21. Tit. 1.14 Mat. 15.9 2 Cor. 11.3 2. From ambiating and indulging a carnal liberty which will not be either checkt or confined by the restraint of law and rules Psal 2.3.12.4 'T is true where the spirit of the Lord is there is liberty And that ye are called unto liberty but not such as serves the interess and inclinations of the flesh or snaps asunder bonds of obedience Still you are the servants of God and so are under a law of liberty His precepts are Gyves upon your lusts but give you liberty If Conscience aspires after a carnal liberty she is in hazard of the most lamentable captivity 2 Cor. 3.17 Gal. 5.17 1 Pet. 2.16 Jam. 1.25 2 Pet. 2.19 3. From arrogance either in justifying her self as if she knew enough already This will precipitate and out-law Conscience perverts and overthrows knowledg prevents and obviates all care and endeavour for its improvement and encrease Rom. 1.22 1 Cor. 3.18 2 Cor. 8.2 Prov. 26.12 Or in imposing on your selves The rules she dictateth may not be without much less against the revelation or direction of God She is not Sarah the Mistress but Hagar an handmaid under God though above you and is to conserve and manifest rules to you not to create and make rules for you 4. From inordinate haste to which she is oft-times too prone and by which she is often-times perverted both in the determining and dictating of rules Let not thine heart be hasty Bid thy Conscience as the Levite did the Children of Israel consider and take advice first and then speak her mind that thou mayst be able to say with the Preacher For all this I considered in mine heart Eccles 5.2 Judg. 19.30 Psal 50.22 Eccles 6.1 3. Sift your Consciences Direct 4 and put your case to the ouestion in them 1. Sift what rules have they in this case 'T will actuate sleepy habits and awaken Conscience to attend your several affairs therefore the Apostle doth often appeal Conscience thus What! know ye not i.e. do not your Consciences tell ye this and that Rom. 6.3 16.7.1 1 Cor. 3.16 17.5.6.6.2 3 9 15 16 19.9.13 24. 2. Sift them by their rule Thou sayest this is your rule But tell me O my Conscience doth the law of my God say so too Where hath he revealed it where read'st thou it where is it written in the book of Nature or of Scripture shew it me for why shouldst thou measure thy self by thy self And if thou bind the law continually upon thy heart behold God hath assured thee When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee Luk. 10.26 2 Corinth 10.12 Prov. 6.21 22. 3. Sift them before their Ruler hath not God written to thee O my Conscience excellent things in counsel and knowledg that thou mightest know the certainty of the words of truth Wilt thou say this is the truth as in his sight Hath he not set thee up as a Preacher in my bosom to receive the Law at his mouth and cause me to hear his words and wilt thou Oh! do not prophesie deceits and speak the visions of thine own heart and say he sent me as the false Prophets sometimes did Behold he knoweth what is in the darkness and the light dwelleth with him Prov. 22.20 21. Rom. 9.1 Jer. 23.16 c. Dan. 2.22 4. Direct 4 Speak to your Consciences If they are slack in determining or slow in dictating general rules quicken and call them to their work It may be she is silent and doth not speak to thee because thou art silent and dost not speak to her Set to thine heart as the Preacher saith he did Jer. 5.24 Eccles 9.1 Urge her from 1. thy necessity of a rule in this case 2. from the nature of a rule which should be known and clear 3. from her nature and office who is to receive the rule from the supream Legislator and reveal it to thee 4. from the notoriety of that account which she must one day render unto him 5. Direct 5 Speak to God for your Conscience Sincere prayer is of no small prevalence in this case It giveth up Conscience into the hands of God its ruler and getteth down grace for the accomplishment of Conscience with rules Beg God 1. to instruct thy Conscience that he will open thine eyes and not hide his Commandments from thee that he teach thee in the way of his statutes and give thee an understanding that thou maist know his testimonies so David and with Job say to him That which I know not teach thou me Psal 119.18 19 33 34 125. Job 34.22 2. To incline and establish thy Conscience O! let me not wander from thy Commandments Make me to go in the path of thy Commandments Encline my heart to thy
to have that he pluck it away also and that he punish this violence and their voluntary resistance with a final remorslesness Psal 51.10 1 Tim. 1.19 Jer. 9.3 Rom. 1.28 9. Inordinate cares shame and fears which overcharge Conscience and are offended with the Cross You must expect contempt and to endure the Cross if you will exercise and enjoy a good Conscience shame and fear decline those and you must therefore decline these divert them rather upon their proper Objects Be ashamed and afraid of sin as the greatest evil and of losing the sight and salvation of God who is the greatest good as you are advised by the Apostle for having a good Conscience 1 Pet. 3.14 15 16. c. 4.12 13 16. 'T is no matter of shame or fear to suffer for Conscience 't is a fearful thing indeed to suffer in or from Conscience But â—â—o this is thank-worthy an expression beyond any other in all the Bible if a man for Conscience toward God endure grief suffering wrongfully 1 Pet. 2.19 Secondly There are some things to be done If you would ensure the custody of a good Conscience 1. Employ your strictest care Sin and Satan lay their main Batteries against this the good Conscience is the grand Citadel of a gracious Christian get this and they get all keep this and ye keep all You are proportionably concerned to preserve the outer guards in your Conversations but you are principally concerned to preserve the inner and main guard of your Conscience Keep this and it will keep thee But remember as it was not gotten idly so neither is it kept but with industry Keep thy heart with diligence nay with all diligence and above all keeping and good reason for out of it are the issues of life Prov. 2.10 11. c. 4.20 21 23. 2. Extend this care to all the sorts and kinds of a good Conscience To the pure peaceable sincere soft and tender Conscience c. and touching which we shall instruct hereafter yea and to the whole circuit and compass of Conscience Take a prospect of every part in every proposition that it may be good both as a Rule and as a Witness and as a Judg Of which also you may expect in the ensuing parts of this Discourse 3. Hear Conscience Conscience hath a voice within you as well as Christ in his Word without you a voice * of correction in case of evil Why art thou cast down O my soul c Psal 43.5 A voice of counsel and direction for continuance and growth in good as David's had My reins also instruct me in the night-season Psal 16.7 Hear counsel then and receive instruction that thou mayst be wise in the latter end Conscience never hardens till it is not heard the more attention is given by you the more authority is gained to it and the better advise it giveth to you Attend the directions and discourse of Conscience then as Joseph and Nehemiah did who thereby kept an unspotted Conscience amidst all aspersions and calumnies Prov. 19.20 Gen. 39.9 Neh. 6.11 4. Estate it often by its Copy or Original rather the Holy Scriptures These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime rule and standard by which you must pass and square Conscience Christians must write them a Copy of this Law in the Book of Conscience if they would be kept incorrupt and from crooked ways and examine this exscript often by that as the Kings of Israel must Conscience is to be instead of a mouth to Scriptures as Aaron was to Moses but the Scripture is to be instead of a God to Conscience as Moses was to Aaron Deut. 17.17 18 19. Exod. 4.16 Conscience is to every man as his Book as Bernard * Vnicuique suus libeâ— est conscientiu Conferamus itaque libros nostroscum librovitae ne fortè in illa ultima discussione abjiciantur si non fuerint emendati De Cons l. 1. c. 9. well observeth but such as must be examined by the Bible compared with and corrected by it Order my steps in thy Word saith David Thy Testimonies also are my delight and my counsellors Psal 119.133 24. Order Conscience by this through all its offices and proceeds Is Conscience a rule The Word must be the Regula regulans Conscience is but Regula regulata Conscience must take the rule from Christ in his Word and then give it to the Christian for the weighing of his Estate and Actions The Word is the lamp for the feet and light for the paths Psal 119.105 Is Conscience a witness If you look that it witness the Truth and in truth have it to the Law and to the Testimony Isa 8.20 Is Conscience a Judg If you would have it judg righteous judgment away with it to the Word of Righteousness which shall judg you in the last day Joh. 12.48 5. Engage the choice and constant resolutions of your wills It is well with Conscience while the Will is constant and cleaves unto God with full purpose let the Will be preserved steady and its welfare will be preserved in safety The weal of Conscience much-what follows the Will 's choice and when this is found divided that is faulty and diseased Act. 11.23 Hos 10.2 'T is said 1 Tim. 1.19 they put away a good Conscience and concerning Faith made ship-wrack Their loss did not arise as from its next cause from other's violence but their own voluntariness Satan seducers sufferings could never have pulled it away if they themselves had not put it away They made ship-wrack rather than endured ship-wrack Well then if you would still have a good Conscience be willing in all things to live honestly Heb. 13.18 6. Eye God's all-seeing knowledg Let thy Conscience keep its eye upon God who keepeth his eye upon thy Conscience Set the Lord alway before thy face with David and set thy self always before the face of the Lord with Paul As of God as in the sight of God so steer thy whole course Keep thy Conscience on God and God will keep thy Conscience who hath said Walk before me and be thou perfect Psal 16.8 2 Cor. 2.17 Gen. 17.1 Conscience is a knowledg together with the Lord look to it then in every creek and turn of thy life Doth not he that pondereth the heart consider it and he that keepeth thy soul doth not he know it Prov. 24.12 Psal 44.21 The prospect David took of Gods omniscient knowledg preserved a tender gracious and holy Conscience Psal 139. I have kept his precepts and thy testimonies saith he elsewhere for all my ways are before thee Eye him that is invisible with Moses whose eye is upon all thy goings Tell Conscience as Laban told Jacob No man is with us But see God is witness betwixt me and thee And forget not his Mizpah that is a Beacon or Watch-tower and say to it with him The Lord watch between me and thee when we are absent one from another Psal 119.168 Heb. 11.27 Gen. 31.49 50.
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
been never so wicked mercy hath a wing to cover you and clucks after you as her chicken 2 Chron. 36.16 Joh. 3.20 Heb. 2.3 Rom. 2.4 5. Isa 1.19 Mat. 23.37 7. Once more who are the Objects of Omnipotent mercy but such as are in misery Mercy is an attribute whose aspect is ever toward the Creature God knoweth himself loveth himself but is not merciful to himself And 't is misery is the object of mercy as the sole motive of bestowing mercy is his own free mercy So that the calamitousness of thy condition should not be abused to keep thee from mercy but used as an argument rather to awaken and quicken thee to the speediest close with mercy Here maist thou unload thy burdens and ease thy miserable breast The Lord is very pitiful and of tender mercy With him is a multitude of tender mercies Whither can you look but to mercy if you will not still live in misery Now here is work for saving mercy in the sense of thy misery Justice looks what your merits are but mercy looks what your miseries are Be not discouraged sin and misery are the most strong and suitable arguments whereby to plead for mercy For now you present God with the proper object of mercy which you pray him to magnifie You have the example of his Worthies to encourage you Lord be merciful to me heal my soul for I have sinned against thee Be merciful unto me O Lord for I am poor and needy Have mercy upon me O Lord for I am weak O Lord heal me for my bones are vexed My soul also is sore vexed O save me for thy mercies sake Exod. 33.19 Jam. 5.11 Psal 51.1 41.4 86.1 3. 6.1 5. Direct 5. Present the Object by and through whom we can only hope for Salvation aright to you the Lord Christ His very name is argument enough to refell despair revive hope and raise both desire and delight His name Jesus Lets thee see what he is to his and what he will be to thee if thou wilt believe in him a Saviour from thy sins Mat. 1.21 Act. 16.31 1 Tim. 4.10 Away with thy strait and narrow conceptions of the blessed Jesus The Angel tells us This is good tydings of great joy which shall be to all people that there is born a Saviour which is Christ the Lord. The Apostles testifie that God sent his Son to be the Saviour of the world And if you attend his own sayings he assureth you I came not to judg the world but to save the world And God sent not his Son into the world to condemn the world but that the world through him might be saved Luk. 2.10 1 Joh. 4.14 Joh. 12.47 c. 3.17 What is it then that sticks with you Do you think him either 1. averse that he will not or 2. not able and so cannot save so vile a sinner as thou art though thou submit unto him Behold Christ is able to save them to the uttermost that come unto God by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prorsus perpetuo perfectè as * ad Heb. 7.25 Gryneus giveth it us CHAP. V. Quest Whether we should direct our Prayers only to God the Father or may also to the Son and to the Holy Ghost And how may we order our thoughts aright in distinguishing these three persons especially as to prayer MOst dear and worthy Friend I willingly own the obligations you have put upon me to God and you And shall rejoyce to serve you or if this may satisfie you I shall not premise any needless Preface to what this paper offers you Your concessions in our late Conference I shall not so much prove as improve The question you would be clear in being complicate I shall take asunder and tender you what satisfaction I may from the holy Scriptures without the accession of humane Authors as knowing that your faith doth not indeed should not stand in the wisdom of men but in the power of God 1 Cor. 2.5 Quest 1. Whether we should direct our prayers only to God the Father or may also to the Son and to the Holy Ghost Answ I affirm we may direct our Prayers to any of them and should direct our Prayers to all these three persons in the one most single and undivided Godhead To this purpose please to peruse these ensuing Propositions Prop. 1. God is the object of prayer the adequate and alone object His commands as also your concessions determine our prayers to and upon him who is God by nature upon him and upon no other Mat. 4.10 Psal 50.15 65.2 Gal. 4.8 Psal 44.20 21. So that the proper fundamental and formal reason of divine worship is the perfect and infinite excellency of the eternal Godhead Prop. 2. The Godhead which is and can be but one there being but one first cause and last end Deut. 6.4 Ephes 4.6 Isa 41.4 c. 44.6 8. subsists in Father Son and Holy Ghost without any division of that most single essence yet with distinction of these several persons This as your self concedes so these Scriptures clear 1 Joh. 5.7 Mat. 28.19 c. 3.16 17. Deut. 6.4 Jehovah Elohim So that as the Father is God Rom. 15.6 c 1.7 So also is the Son 1 Joh. 5.20 1 Tim. 3.16 Act. 20.28 And so likewise is the Holy Ghost Act. 5.3 4. 1 Cor. 3.16 17. c. 12.6 7 8. Three distinct persons they are but one and the same God There are three that bear record in heaven the Father the Word and the Holy Ghost and these three its not said ver 8. agree in one but are one Not only do they agree in one testimony but are one in truth one thing one nature one God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 5.7 I should further expatiate in clearing this truth but that you have already evidenced your clearness in it Prop. 3. The Son and Holy Ghost being one God co-equal and co-essential with the Father divine honour and our dues of office as prayer c. are to be deferred therefore and given unto them as well as to the Father This is eminently enough pointed to us in that prayer of Benediction which was prescribed unto the Priests Numb 6.23 27. Wherein they must thrice iterate The Lord the Lord the Lord bless thee c. But it is evidently and expresly pattern'd in that prayer of Valediction 2 Cor. 13.14 The grace of the Lord Jesus Christ and the love of God i.e. the Father and the communion of the Holy Ghost be with you all Amen The practice of John may be produced likewise in that proemial prayer for and salutation of the Seven Churches Rev. 1.4 5. Grace be unto you and peace from him which is and which was and which is to come a frequent periphrasis of the Father and from the Seven Spirits which are before his throne i.e. the Holy Ghost the variety and perfection of whose Graces in these Seven Asian Churches is hereby indicated he being but one and