CASES OF Conscience Practically Resolved.  
By the Reverend and Learned JOHN NORMAN, late Minister of Bridgwater.  
LONDON: Printed by A. M. for Edw. Brewster at at the Sign of the Crane in St. Paul's Churchyard, 1673.   

THE PREFACE.  
THe reverend Author of this ensuing Treatise Mr. John Norman, some few years since deceased, is by that state secured both from flattery, or obloquy; why then should we light a candle of Praise behind his back. In short, the sole motive to these few lines was this, Some dear Relations and Friends of his, desirous that his name and worth might be made known to such as knew him not as it was in the Orb wherein he both moved and shined, have importuned this unfeigned character and testimony of him. What therefore we have seen and heard we testify. While he lived in the Ministry he shined as an eminent light in this world, holding forth the word of life. His Race while he was in his work was not long, yet did he run his race with great diligence and patience; outstripping many. A workman that needed not to be ashamed, adorning his talon and province, and fulfilling, I had almost said the Apostles character, 2 Cor. 6.4, 5, etc. And thus when his Lord came, and called him off, he found him doing. Thus he shined in all his motions, and trials, following the Lamb where ever he led him. For the time of my intimacy with him, I found him a man of a choice spirit. He was relatively godly as a Pastor, Husband, Father. God endowed him with rare natural Parts, blessed with no small acquests both of grace and learning; he was acute, clear, and solid in his reasonings; and in his converse grave condescending, communicative, and of an amicable sweetness. True to his own light, yet not Magisterially imposing it as a rule to others. No superstitious admirer or adorer o● his own notions and sentiments especially in small and disputabl● matters; no supercilious censor of another man's liberty or latitude; as ready to borrow light, as to ●end it; accounting it a character of little souls to be too nice in little things, and yet not refusing the ●earch of any thing, by others judged material. Among all other his ar●ainments he had a Scholastical dexterity, able to tie, and untie Gordian knots, and no mean casuistical faculty, wherein it were to ●e wished more of our Nation be●●des Mr. Perkins and Ames had ●udied to excel. Hereof this en●ing piece is some taste, intended ●y him but as an Essay in this part ●f Theology. Which thou hast Christian Reader) presented to thee without correction or alteration, wherein if any defect appear, his own Revisal (prevented by death) would have supplied; accept and peruse it now as it is. A Treatise of Conscience requires a conscientious Author; which this had, and a conscientious Reader which it calls for. This is needful in every age and state of the Church, and perhaps principally in ours; both to point our judgements, rectify mistakes reduce strayers, heal divisions, settle unstableness, and steer our course. For it is a subject practical, and hath influence into the very vitals of Religion; and though it is a duty, and withal some difficulty to observe a rule, yet much more to give a rule; this requires a Master-workman: though we are cast into an age critical, curious, & too much quarrellous, (which God heal) yet be thou rather in thy study conscientious practical, and peaceable, this time as well as this Treatise calls for it. I have purposed with myself to intermix nothing of mine as to the Rhetoric part of this subject or the praxis. This Torch is set before thee singly by itself, shining in its own lustre; walk while thou hast the light, lest darkness come upon thee. If thou & I by such helps as these rise up to this blessed frame, & attain this inestimable Jewel, a good conscience, which is my prayer, thou hast thy advantage, and he his aim, who is thine in the Lord,  
William Cooper.   

CASES OF Conscience.  

CHAP. I. Of Conscience in General.  
Quest. 1. Whether there be such a thing as Conscience in Man?  
A CASE of Conscience is any such Practical Question as falls under the Judgement, or if you will under the disquisition and determination of Conscience. Having propounded to myself (in so great a defect, and in so general a desire of Casuistical Tractates in our English Tongue) to contribute whatever my poor abilities can afford to a work of so important a nature, and of so eminent need: I think it very agreeable to your expectation and my employment, in my entrance upon this work; The an sit and quid sit, as also the quotuplex be put upon the enquiry. And so, what some arrogant Sceptics foolishly start, and Atheistical sinners would fain shake off, is the subject of this preliminary Question 
* See Baldw. Cas. Cons. l. 1. c. 1. Fenner Treat. of Cons. p. 33 ad 41. Binchi. Mellif. Theol. par. 2. p. 121. .  
The question is not whether there be the same Conscience in all men? (the same it is in genere naturae, though not morum.) But whether there be found such a thing as is Conscience in all men? Which I affirm. In this,  
1. Will you consult the Scriptures? Lo, These suppose a Conscience in all; 1 Cor. 10.29. 1 Cor. 10.19. 2 Cor. 4.2. 2. Send all to consult with their own Consciences, Ps. 4.4. 1 Cor. 11.13. 3. Set all upon cleansing and keeping of their Consciences, with the utmost diligence, Prov. 4.23. 1 Tim. 1.5. 4. Show you a Cloud of Witnesses, not only among the Pious, but the Profane, the Pagans, in the exercise of Conscience, Act. 24.16. Gen. 42.21, 22. Rom. 2.15. 5. And speak the kinds, the keeping, the comforts, concussions, acts, authority, etc. of Conscience; of which hereafter.  
So that, though the Scriptures never attempt to prove that there is a Conscience, (as being a proposition of clear evidence in Nature, and of confessed evidence among all Nations) yet do they abundantly proclaim, that there is a spirit (a Conscience) in Man; and that the inspiration of the Almighty hath given him understanding, Job 32.8.  
2. Will you but commune with your own selves? Whence are those seeds and dictates of such religious deuce from you to God, of righteousness to men, and of sobriety in yourselves, which so frequently put forth within you? What or whence those suggestions for refraining sin, and for rousing up yourselves to, and in the service of the eternal God, and for securing your everlasting good, which are so often prompted to, and pressed upon you? What, or whence those silent reasonings and motions within your own breasts, and the several returns you make into your own bosoms or hearts? What or whence those search and self-reflections, upon what you are, and act? And secret rebukes when you are, or act amiss, though no eye seethe it? As also those sweet refreshments you inwardly feel, in consciousness of your own innocency, when others unjustly censure you, or injuriously oppress? Briefly, what or whence those secret inward records of what you have declined and done, and suitable inclinations and recalls thereof to your hearts, especially when death or some notable distress is come upon you, or coming on? What I say are all or any of these, but the exerting and acts; and therefore evidences and arguments of that spirit or conscience in man, which is the candle of the Lord searching the innermost parts of the Belly? Prov. 20.27.  
3. Will you confer with such who never heard of Christ, or have read the Scriptures? Read their written Confessions, or review the workings of their Consciences. There are few things that more fully or frequently occur in their Writings, than the presence and power of Conscience in every man, which God (say they) hath given to every one 
(a) Consciamen ut cuique sua est, ita concipit intra Pectora pro facto spemque metumque suo Ovid. Faster. l. 1. s. p. 2. , as his deputy, and for their direction, overrule, and oversight 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierocl. . That from this is no subterfuge, nothing latent 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isocrat. ad Demonic. Nunquam fides latendi fit etiam latentibus, quia coarguit illos conscientia & ipsos sibi ostendit. Senec. Epist. 97. . That its Testimony is of all others the strongest 
(d) Conscientia mille testes. Turpe quid acturus te sine teste time Consciamen recti famae mendacia ridet. Ovid. Faster. l. 1. Magna vis est conscientiae judicis, & magna in utramque partem:  neque timeant qui nihil commiserint, paenam semper ante oculos versari putent, qui pecc●rint. Cicer. pro Milon.  its tranquillity sweetest 
(e)— Hic murus aheneus esto; Nil conscire sibi nullâ pallescere culpâ. Horat. l. 1. Epist. 1. Conscientia rectae voluntatis maxima consolatio rerum incommodarum. Cicer. Epist. tam. 4. l. 6. Nullâ re tam laetart soleo, quàm officiorum meorum conscientiâ Id.— Quae eti●m obruta delectat, quae concioni● ac famae reelomat, & in se omnia reponit & cum ingentem ex altera purte turbam contra-sentientium aspexit, non numerat suffragia, sed uns● sententiâ vincit. Sen. de Benef. l. 4. c. 21. Licet ipsum Corpus plenum bonâ conscientiâ stillet placebit illi ignis per quem bona fides co●●ucebit: Id. ibid. ; its torments sharpest. They therefore abundantly counsel man to study his own Conscience 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tecum habita, Pers. Sat. 4. Nec te quaesiveris extra. Pers. Sat. 1. , and affectionately complain that men search not into, but slight their own Consciences 
(h)  nemo in se tentat descendere, nemo! Persius. Sat. 4. . As for the workings of their Consciences, that of the Apostle is written 
(f) Nihil est miserius quàm animus hominis conscius. Plaut. Occultum quatiente animum tortore flagellum,— Mens sibi conscia facti, Praemetuens adhibet stimulos torretque flagellis Luer. Poena autem vehemens & multò saevior illis quos & Caeditius gravis invenit & Rhadamanthus. Nocte dieque suum gestare in pector●-testem. Juven.  as with a Sunbeam in their life, as well as his Letters. The Gentiles which have not the Law, are a Law to themselves, which show the work of the Law written in their hearts; their Consciences also bearing witness (or their Consciences witnessing with them), and their thoughts the mean while accusing, or else excusing one another, Rom. 2.14, 15.  
'Tis true, we commonly say, such and such are of no Conscience; or have lost all Conscience. But this is and must be understood with reference had rather to the quality, than to the faculty; i.e. they are of no good or honest Conscience; or as Conscience is considered in act, rather than in habit; they have lost their Conscience as we say, men have lost their reason; i. e. the free and uninterrupted use of it. And it is true also, that there are who have made shipwreck of all good Conscience; that have seared their Consciences; and that there are such whom God hath justly given over to a reprobate and remorseless. Conscience, cannot be denied, [1 Tim. 1.19. Rom. 1.28]. But Conscience itself ceaseth not; though such qualities may cease, or are changed. Conscience is not destroyed when defiled; 'tis Conscience though contemned, Tit. 1.15. 1 Tim. 4.2. We find the arrests and acts of Conscience even among the damned, the devils, [Mat. 8.29. Mar. 9.44.] So that there is a Conscience universally in all, and cannot utterly be extinct in any 
* See D. Taylor Ductor. Dubitan. 1 l. 1. ru.n. x. 5.6, 7.  Even they that say unto God, depart from us, we desire not the knowledge of thy ways; are not therein without the evident self-reflections of an evil and seared Conscience, Job 21.14, 15.  
Q. 2. There being a Conscience in every man implanted by God, how ought every man to employ his Conscience in order to God.  
Though Conscience be under the Sovereign command, and of the sole Creation of God, yet hath he substituted every man to be the keeper of his own Conscience under him, and must surrender an account thereof to him, Prov. 4.23. Mal. 2.15. Rom. 14.12. And if God hath implanted in every man a Conscience, than every man should employ his Conscience,  
1. In the behalf of God, who hath made both them and it for himself, Isa. 43.7. Prov. 16.4. And so in pursuance of his holy inclinations, furthering his supreme Government; in promoting his holy interest, vindicating his sovereign glory; in patronage of his holy image, forwarding serious godliness; in propugning his holy intentions and institutions, frustrating (in what they may) the strong hopes and oppositions of his enemies, sin, the world and satan.  
2. As before God, who, as he made the Conscience, will assuredly manifest the counsels of the heart, 1 Cor. 4.5. 'Tis good to mind her often of her original, and of his omniscience; which will both quicken her to her employment, and keep her from extremes. Yea, 'tis necessary, that all the acts of Conscience, and of you toward Conscience, be done as before the allseeing Creator, lest they lose their efficacy and authority upon you, and you lose your end and attempts upon her, whose pravity is so desperate, and policies are so deep, Rom. 2.15. Jer. 17.9, 10. Psal. 64.6. Let her often know from you, that God who created and implanted her, hath a most intuitive knowledge therefore of her, and all her intrigues lie open to him. woe to her if she would hid counsel from him. Psal. 9.4.7.— 12. Heb. 4.13. Is. 29.15, 16.  
3. In the business appointed her of God. Look, what are those offices, which he hath deposited with her, and see that neither you nor she decline them. Look what are those operations which he hath designed by her, and see that she do them, and that you accordingly demean yourselves toward her, [of which Q. 4.] God hath surrogated and set her up. 1. To be a lawgiver from him, employ her in the study and revelation of what his laws are, and your lives should be, and see that you receive the truths she dictateth from him. 2. To be a witness for and with him; Employ her in the observation and report of his works and your ways, and see that you refuse not the testimony she delivereth for him. 3. To be a judge under him; Employ her in the search and determining of your condition; and see you remove not the sentence which she receiveth from him, while you remain in this condition, Rom. 2.14, 15. Joh. 8.9. 2 Cor. 5.11.  
4. In a befittingness and accord to God; who hath invested men with it, and imprinted his mind upon it. 1. In accord to his work herein; Men should not call their concupiscence, humour, lust, illusion, contumaciousness by the precious name of Conscience. It reflects disparagement and an odium to its divine rise and original. 2. In accord to his worth; If Conscience be implanted in you by him, she is inferior to him, and should not impose upon you, against or above his commission. She is then under the rule and authority of him, and must render an account to him. 3. In accord to his will, as may best express his superiority over her, his similitude upon her, and best exemplify those sacred instructions, which he hath left upon record concerning her.  
5. Beyond and above all for him. If Conscience be first implanted by him, she should be finally employed for him. 'Tis a sordid employment to put Conscience upon the palliation or extenuating of a man's corruption; or upon the provision and erecting of a man's credit, etc. And 'tis a sorry end to determine her high-bôrn operations within the narrow confines of the object, sense, or of a man's , If she be of an higher efficient, she should be busied for an higher end. Her acts and answers should be all towards God, 1 Pet. 2.19.3.21. Men should study to approve their Conscience to him, to assure their Conscience before him, and to advance and celebrate him by all the elicit and imperate acts of their Conscience, 2 Cor. 5.9, 11. 1 Joh. 3.19. Psal. 34.1, 2, 3.  
6. So as to behold, and steadily own whatsoever truths he hath ordered out for man's knowledge and observation, by implanting him with a Conscience. And the more eminent any of them are, the more firm should be man's assent to them, and the more full and vigorous his adherence to, and asserting of them.  
Q. 3. What great truths may every man know and gather up from hence, that there is a Conscience in him.  
Among and above others, every man may hence know and infallibly conclude these ensuing verities. Is there a Conscience in every man? then let every man,  
1. Behold a Deity 
* Conscientia optimus testis divinatis. Tert. lib. de testim. animae. . That which may be known of God is manifest in them from within, as well as manifest to them from without; so far at least as will render them inexcusable in sin, though not as far as may be requisite and effectual to Salvation. The eternal power and Godhead are written in lively and legible Characters (not only upon the Creatures, but) in the Conscience, enough to convince the Atheist, and whereby he may arrive to the knowledge, both that he is, and (to a good degree) what he is also, [Rom. 1.19.20. 2.14, 15]. The several truths which are conserved in the Conscience, doth she not dictate as the will of God? The special testimonies the Spirit communicateth, doth she not declare as a witness for and with God? The sentence and judgement wherewith the Spirit concludeth, doth she not deliver as a substitute from, & as the sentence of God? I need no other evidence for this, than your own experiences, which do plainly enough acquaint you, that all the offices Conscience doth discharge are done under and for God; and that the obligation she infers is as from so by God, So that the being and acts of Conscience are both a pregnant proof that there is a God, and do powerfully persuade men to acknowledge his Government, and ascribe him worship and glory.  
2. Behold the Doctrine of Eternity; rewards of good and evil, that extend beyond death, and all duration of time. Behold your Consciences do not confine themselves in their converses with you, within the narrow limits of mortality. They carry engraven on them an immortal state, with accord to the immortality of your Souls; and by the prospect of this, they inhibit and restrain from vice, instigate and rouse us to virtue, refresh men's hopes at one time, and raise fears and torments at another. Manifest it is, that Conscience principally restrains and rules by the hopes and fears of a future immortality of glory and misery. And if there were no such thing, her government should be for the most part frivolous and delusory. 2. God's giving her to many persons would be vain and unnecessary; for how should she contain armed force, or artificial fraud, within the bounds of duty, when the one can sin safely, beyond the punishments of this life, and the other secretly? Besides, 3. her glory, in being thus capacitated and raised above the brute Creatures would be hers and our shame and misery, and render her and us beneath them; while her hopes she ruleth by, are frustrate, and her fears are vexing. which are things utterly to be rejected by all rational men.  
3. Behold a Doomsday, or day of judgement. If every man hath a Conscience, than every man must give an account, and come to judgement, and necessary it is that the several judgements of Conscience may be set right, and the secrets of Conscience may be revealed and set open; [Rom. 2.12.— 17. 1 Cor. 4.5.] Conscience is praejudicium judicii, as Tertullian well. 'Tis an Emblem and evidence of the day of judgement. Conscience keeps many a Court before hand as a Judge; but lo, she conducts men, as by the hand to a more solemn and supreme judgement. Yea, how often doth she cite men hither, and arrest men from hence! So that Paul preaching of Judgement, maketh even a Pagan Judge to tremble, Act. 24.25. Plain it is, that the judgement of Conscience refers higher, and reminds men often of a more impartial Judge and Judicature, that is future and certain. Conscience contains the records of God's Laws and men's lives as a Book. Here men often keep this Book clasped and sealed; but the righteousness of God in and for the reward of men requireth, that the Books be, and they shall be opened, Revel. 20.12. Conscience is the Candle of the Lord, searching, yea and showing what men are, and have done, as a witness, whose work it is to give evidence in judgement. Here men sometimes baffle, at other times bribe this witness. It shall therefore be brought into an open and impartial Court, where it may neither be flattered nor frighted, Prov. 20.27.  
4. Behold Man's Dignity. If every man hath a Conscience, than is Mankind advanced in dignity, next the very Angels. Some of the Creatures have being only and no life, others have being and life, but no sense; these again have being, life and sense, but no reason. But man was created, and is continued with being, life, sense and reason likewise. Let your condition as creatures be considered, and you are but little lower than the Angels, [Ps. 8.4. etc.] The noblest of brute and inanimate Creatures have no principle of Reason, no power for selfreflection; they have neither science nor conscience; You have both of them. Be thankful for, be tender of, improve and justify this Dignity: Mind it, maintain it; otherwise this Dignity will but heighten your damnation, and you will be worse than the beasts that perish, who, while men injure and abuse their Conscience, employ and improve their brutish knowledge, Rom. 1.18. ad finem Ps. 49.12, 14, 20. Isa. 1.2, 3, 4.  
5. Behold his duty. If every man hath a Conscience, than no man is left to a sinful licence without a check or restraint upon him, or to his self-lusts without a command to rule him, without a Controller to reprove him, a Conscience to curb and reprehend him.  
What duties are delineated and drawn out upon every man's Conscience I shall not discuss or inquire; though I doubt not to say, that there is since the fall (at least) a minute-draught left of the Moral law of God upon her: So that he that will not shut the eyes of his Conscience must needs see, that he is under a law, and debt, of religion toward God, of righteousness toward man, and of temperance and sobriety to his own self. The Gentiles which have not the Law are a Law unto themselves, which show the work of the Law written in their hearts, their Conscience also bearing witness, etc. Rom. 2.14, 15.  
Q. 4. But what duties hath every man to look to, in that he is not left without Conscience?  
I answer, in that every man hath a Conscience, he is engaged thereby to look well to the whole compass of his duty, and in all things to live honestly, Heb. 13.18. For therefore is Conscience bestowed upon him, for the better knowledge of his duties, for binding and keeping him to his duties, and for his better conduct in and throughout his duties. But more particularly 
* See Eenners Treat. o● Consc. p. 38, etc.  there are duties incumbent on you, both 1 in regard that you have a Conscience, and in 2. regard of the Conscience that you have.  
(1.) In that you have a Conscience.  
1. Be less sensual. Sensuality is for Brutes, that are led by sense and imagination. But there is a spirit in man, an internal principle of knowledge and Conscience, which no sensible object is suitable to, or can satisfy. [Ps. 49.6. ad finem] the wisdom, wills, ways that are earthly and sensual, are below a man; are brutish, yea devilish, Jam. 3.15. Jam. 73.22. Compared with the former uses.  
2. Be more Spiritual, both in the offices you perform, and in the objects you pitch upon. There is a Conscience in every one of you, which knoweth the things (not only without, but) within man, the interior motions of the mind, as well as the exterior of the members, 1 Cor. 2.11. See there be truth then in the inward and hidden parts; and slubber not over outward religious actions without inward religious acts and affections. Let there be a proportion within, to your practice without; which is not only requisite, in that you have a Conscience, but it will richly assure your heart and Conscience before God, 1 Joh. 3.18, 19  
3. Be more strict in secret. You cannot look Conscience out of your Closets or Counting-houses. Here is a spy and centinel from God upon you, yea in you, wheresoever you are, and whatsoever you are about. The most secret omission or commission can never escape the privy search of Conscience, or its judicial censure. It searcheth all the inward parts of the belly, Prov. 20.27.  
4. Be more circumspect. Ponder the paths of your feet, look well to your estates and actions. Walk circumspectly. Hazard not a breach with Conscience for these bitter-sweet comforts, or thy Salvation for Secular vanities. Adventure not upon sin, or the snares that induce to, or entangle in sin. Remember Conscience is with thee, yea within thee; a strict Notary to write, a sure Observer to witness; and a severe Judge to punish thy precipitate, especially thy preconsulted iniquities.  
II. In regard of the Conscience you have. Have you a Conscience? Then,  
1. Act Conscience. All habits and all powers are for action. And the more eminent they are, the more for exercise. You employ the sensitive and brutish part; why should the Rational and Angelical part (as Conscience is) lie idle? The more inactivity, the more you contract of inability here; and the more will be compensate for this injury hereafter, Rom. 1.21, etc.  
2. Attend Conscience. Its orders, offices, obligation, all the items, intimations, and instructions, which thou hast from it. Whatsoever it saith, especially that it self be safe; here is the main guard; if Sin or Satan seizeth this, what is safe? Keep thy heart (which includeth the Conscience) with all diligence, above all keeping, for out of it are the issues of life, Prov. 4.23.  
3. Acquaint yourselves with Conscience. You seek correspondence abroad, and should you be strangers to Conscience at home, which dwells under the same roof with yourself; and is expressed to you by your very selves in the Scripture? Judge in yourselves, 1 Cor. 11.13, 18. i.e. Judge in your Consciences; Let a man examine himself: i.e. Let him examine his Conscience, 1 Cor. 11.28. Kn●w ye not your own selves? So large acquaintance with others and so little with thy own self? Go, common with your own hearts upon your beds and be still, 2 Cor. 13.5. Psal. 4.4.  
4. Assure Conscience. Here is an intestine friend or enemy, and therefore the best friend or worst enemy. 'Tis a general office, and of greatest oversight. Oh the happy consequence of assuring Conscience, you assure the God of conscience who will acquit and accept you; and therewith confidence toward God, not only of access to, but of audience, by him, in whatsoever you ask of him. 1 Joh. 3.19.— 23.  
Q. 5. What is Conscience in Man?  
What Conscience in Angels is, comes not within the compass of this Question, nor much concerns our knowledge. 'Tis true, we find Conscience at work, both in the Angels that kept their first estate, [Rev. 19.10.] and in those that kept it not, [Mat. 8.29.] But this is eccentrick to our design, which is to discuss Conscience in man; wherein I may not apply myself to feed the itch of a Polemical School-querist, but as may best fit the intention of a sober practical Casuist.  
The An sit hath been spoken to; the Quid sit is the subject now before us. And in that the nature of the thing is often exhibited us in the notation of the term, whereby it is expressed.  
I shall premise something of the name, then present to you its nature.  
1. For the Name. There is not one word which precisely signifieth the Conscience, whereby 'tis expressed in the Old Testament. Sometimes it is expressed by Spirit, Prov. 18.14. Psal. 34.14. and therewith accords Paul's mention of it, 1 Cor. 2.11. The spirit of man (i.e. his Conscience), which is in him. Sometimes by heart, 2 Sam. 24.10. 1 King. 2.44. with which agrees that of 1 Joh. 3.20, 21. If our heart (i.e. our Conscience), condemn, etc. I shall not omit what is observed by A. Burges, 
* Of Orig. sin par. 3. c. 2. s. 1.  that the first signification of the word, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leb.] rendered heart, is a conspersion, or meal sprinkled with water; which points us, how the heart or conscience of man is conspersed, and watered with some common principles and notions about good and evil, and accordingly is to make application of them.  
The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Latin Conscientia, from whence we have our English word Conscience, signify a knowledge together. Conscientia est quasi conjuncta scientia. Conscience is a conjunct science; both as it respects several subjects, and several objects. A knowledge together of many Subjects; or by and with others; and of many objects, or of others.  
1. 'Tis a knowledge together with others. Conscientia est cum alio scientia, as Aquinas 
* Sum q. 79. a 13. . And that not so much with other men; though the sincerely conscientious would fain commend himself to every man's Conscience in the sight of God, and is careful of keeping close to that universally received rule of Conscience, Math. 7.12, Luk. 6.31. 2 Cor. 4.2. 2. Nor so much with a man's own self; when the heart and head are agreed in the judgement which is made. And a man can say with Paul, My conscience also bearing me witness. Conscientia est quasi cordis scientia, saith Bernard 
* De interior: Domo. Cor quando se novit appellatur Conscientia, quando praeter se alia, scientia. Id. ib. . Knowledge in the head alone is barely science, (as one saith 
* Sheffield Good Conse. c. 1 p. 17. ); but knowledge in the heart too is Conscience rightly so called. 3: But 'tis a knowledge together with God. Cum Deo scientia. Behold my witness is in heaven, and my record is on high, saith Job, Ch. 16.19. And Paul, I speak the truth in Christ, and lie not, my conscience also bearing me witness in the Holy Ghost, Rom. 9.1. He produceth three witnesses say our Annotators 
* Ad loc.  Christ, Conscience, and the Holy Ghost.  
2. 'Tis a Knowledge together of many objects. These Conscience doth not abstractly or apart consider, but always conjoins in its proceeds and operation, knitting one knowledge and object to another, and conjoining one to another: Adding science unto science, as one saith 
b Sanders. de Oblige. Conse. Praelect. 1. §. 6. . The universal knowledge, or the knowledge of law and right, to the particular knowledge, or the knowledge of the fact, by applying one unto the other.  
2. The nature of Conscience I shall briefly discuss, in explicating this definition. Conscience in man is man's judgement of himself; i.e. of his estate and actions, as it and they are subjected to the judgement of God. The definitions and descriptions hereof are variously given by various Authors. This of Dr. Ames 
a De Cons. l. 1. c. 1. n. 1.  seems to me very consonant, and comprehensive enough, which is closed with by devout Fenner 
b Treat, of Cons. p. 32 , and by Dr. Anneslie 
c Cripleg. Lect. Ser. 1. p. 3. . This speaks its nature, and suits with Scripture. Judge you. Judge in yourselves. If we would judge ourselves. Judge between me and my Vineyard, Act. 14.19. 1 Cor. 11.13, 31. Isa. 5.3.  
First. I say 'tis man's judgement: I know there is who likes not the mention hereof in the definition of Conscience; Because, saith he, some acts of Conscience cannot, without some force or straining, be referred hither. But I must acknowledge (without any ill reflection had on an Author, whom I do so highly reverence) that the force of this reason is not so ponderous and pressing with me, while this which I adhere unto, hath the favour and countenance of the Scripture (as before) and while (in a fair construction), Conscience judgeth what is the matter of law before it in the first proposition; what is the matter of fact in the second proposition, and is most strictly and plainly acknowledged to be a Judge in the third proposition. 
Q. What is the subject of the Conscience; wherein it resideth?   
Conscience then is man's Judgement, and so appertaineth to the Understanding; not to the Speculative understanding, which judgeth only of things as true, and hath this alone for its object; but to the practical underderstanding, which judgeth of things not only as true, but in their tendency also; or as they are operable or ordinable to action. Conscience appertaineth then to the practical intellect 
c Vid. Saunders. de oblige. Cons. Prae. 1. § 21. Rutherf. Libert of Consc. c. 1. p. 4, 5. Baldw. Cas. Cons. l. 1. c. 3. , not to the speculative, nor to the will. Conscience is a conjunct science as hath been said. The heart knoweth its own bitterness, Prov. 18.14. Oft times also thine heart knoweth, that thou also hast cursed others, Eccles. 7.22. But the will is a blind, and no knowing power, as is generally acknowledged. Nevertheless it is true, that as the will hath no small influence upon the Conscience, to interrupt it in, and to incline and engage it to the discharge of its acts and offices; so the Conscience doth in the discharge thereof, include therewith, at least infer thereupon, suitable inclinations ordinarily in, and impressions on the will; I might add, and upon the affections also: its judgement usually being received, either with delight and joy on the one hand, or with displicence, 
Q. Whether Conscience be an act, power, or habit?  dread and grief on the other.  
But now, whether Conscience be an habit, or act, or power of the practical understanding, is of a more strict and subtle disquisition among the Schoolmen; for accommodation whereof, consult our own learned Saunderson 
* De Obl. Conscient. Prael. 1. §. 7. ad 2●. Burges. Or. sin part. 3. c. 2. s. 1. . Truth is, 'tis but very little we understand of our own selves; a labour of unquestionable difficulty to define and discriminate things of so near a cognation in nature, and connexion in use and exercise, as powers, habits, and acts are. Yet something must be left for losing and untying this knot. Conscience is sometimes of a larger, sometimes of a stricter and more limited acceptation.  
1. Conscience is sometimes largely taken, and in the vulgar use of this term, it is of a very large circumference and comprehension. It is of known and confessed observation, that the judgement of Conscience is not consummate or perfected, but by discourse in some practical Syllogism, which is still formally or else virtually done 
* Vid. Ames. de Consc. l. 1. c 1. n. 7, 8, 9, 10. . As thus, 

He that believeth and is baptised shall be saved.  
But I believe and am baptised,  
Therefore I shall be saved.    
In the first proposition you have the Truth, which Conscience dictates, and therein still shines forth the light and laws of Conscience. In the second you have the Testimony, which Conscience delivers, and therein we still see the written Records, and witnessing reflections and reports of Conscience. In the third you have the Sentence denounced by Conscience; and herein Conscience sits most properly as a Judg. Now thus, within the circumference of Conscience are these three things. (with a different respect unto which, Conscience may be accounted either a power, or habit, or act), 1. there is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or conserved truths and laws of Conscience, which are still had in the first proposition. 2. And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Conscience more properly so called), or the consentient Testimony of Conscience, which is still assumed in the second proposition. 3. And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or conclusory judgement, which is still made in the last proposition. All these fall within Conscience, its lines of communication, its large and usual acceptation 
* Rutherf. Libert. of Consc. c. 1. p. 6, 7. . And indeed all these are manifestly included in the having and exercise of a good Conscience, professed by Paul, Heb. 13.18. Act. 24.16. and in the advice and exhortation which is pressed by Peter, 1 Pet. 3.16. Having a good Conscience, etc. i.e. a Conscience well principled with truth, as concerns the former proposition, and well performing its testimony and judicial sentence, as concerns the two latter. A Conscience conserving good laws, and conformably giving a good suffrage or testimony, and a good sentence or judgement. With respect to the former (unless as it is subjectively taken for that intellective practical power, wherein these laws are engraven (which yet we usually say are written in the Conscience) it is an intellective habit (as the Schools 
* Aquin. Sum. 1. q. 79. a. 12. Sayr. clav. reg. c. 2.  generally determine, and ours 
* Ames. de Consc. l. 1. c. 2 n. 1. etc.  also) of the first principles about good and evil. With respect to the latter I humbly conceive it is a power of the practical understanding, (of which by and by). And as it is taken effectiuè for an act or motion of the Conscience, (as it is used in 1 Pet. 2.9. If a man for Conscience sake towards God endure grief, etc. i.e. for the dictates and directions, and so discharge o● his Conscience), so it may be described by an act.  
2. Conscience is strictly taken, as hath been noted. And that it is not an act in this sense, as Aquinas 
* Sum. q. 79. a. 13.  and his Followers do contend, seems to me evident. Partly because there are the acts of Conscience, as to accuse, acquit, etc. and acts do not flow from acts, but either from some forms or power, or habit: 2. And because of the absurdity thereupon consequent. If Conscience were an act, than Conscience were not, when it acted not; and should cease to be, as often as we sleep, or Conscience doth cease to act, which is against the evidence both of Nature and Scripture; which states it to be Conscience still, though now seared, 1 Tim. 4.2.  
I close with them rather, who call it a power 
a See Perkins Treat. of Consc. vol. 1. p. 517. Baldw. cas. l. 1. c. 3. Rutherf. lib. of cons. c. 1. p. 3. etc. Huit of Consc. p. 87. , rather than an habit of the practical intellect● (though it be true, that the other opinion hath its strong and subtle patrons 
b Scotus & Duran. l. 2 Distin. 39  and specious, and shrewd pretensions). Not only (1) in that Conscience citys and calls before it, all the other powers, sifts, sits upon and censureth them 
c Harris. Paul's Exercise. . But in that (2) it is contradistinguished from another power, viz. the Mind, Tit. 1.15. (3) In that by this men have their potency, to the acts hereafter mentioned. Qu. 4. (4) And also, in that it is proper to, and inseparable from any the sons of men; and therefore is as natural, as any other power of man whatsoever. Yet that Conscience may in no sense be called an habit, as well as is science, for the reasons by a Modern 
d Sanders. ibid. §. 16, 17, 18.  given, I shall not impugn.  
Secondly. 
Q. What is the object of Conscien. which it respecteth and treats.  I add Conscience is Man's judgement of himself; i.e. of his estate and actions. Conscience rides circuit throughout all the man, ând reflects upon all in and of man, 'Tis set up as a Judge, not only in Man's self, 1 Cor. 11.13. but of man's self, v. 31. Conscience is therefore placed as it were in the midst, between God and man, as an arbitrator to give sentence, and to pronounce, either with man or against man, unto God. So Perkins 
* Treat. of Consc. c. 1. . There is nothing of us or ours hid from the inspection, inquiries and judgement of Conscience, neither our estate, nor actions 
* See Annesley Cripl. lect. p. 4. . 'Tis the candle of the Lord. searching all the inward parts of the belly. Prov. 20.27.  
1. For Man's Estate. It is not only put upon the scrutiny of our estates once and again, [2 Cor. 13.5. Psal. 4.4. cum. 3.] but passeth sentence frequently. Conscience told the Gaoler and those Jews, that they were in a lost and miserable estate; so that they cried out, Sirs, what must we do to be saved? Act. 16.30. 2.37. Conscience tells John and other Believers in Jesus, that they were in a safe and happy estate; We know that we are passed from death to life, Joh. 3.14. See also ver. 19, 21.  
2. As for Man's Actions. It sees into and sits upon and sentenceth all of them, whether external or internal; whether duties and services, or defects and sins, whether toward God, or toward man; all acts concerning holiness or honesty, [Act. 24.16. Heb. 13.18]. Conscience looks inward to, and judgeth of the root, spring, and sincerity of our actions, [Heb. 9.14. 2 Cor. 1.12]. Outward, to the fruits and circumstances of our actions, [2 Cor. 4.2. 2 Tim. 1.3, 4.] Upward, to approve its actions in God's eye, and to answer God's ends, and his engagements, [2 Cor. 2.17, 1 Pet. 3.21]. Downward, by an holy activity and self-judging, to avoid the severe judgements there prepared, [1 Cor. 11.31, 32]. It looks backward upon former actions, and smiteth for them, if they have been evil, [2 Sam. 24.10.] And forward also, toward future actions, cautioning us against such as are evil that we decline them, [Gen. 39.9.] And charging us to such as are good, to do them, [1 Pet. 3.16]. The object of Conscience than is very large and extensive. So that as one saith 
* Annesley qu. supra. , 'Tis much easier to reckon up, what is not the object of Conscience, than what is. In brief, whatsoever is morally operable is the object of Conscience, whatsoever Conscience doth or may operate about in a Moral sense; and so takes in both our estate toward God, and all our actions; not only such as are moral operables in a stricter sense; but such as are only thus, in a larger sense, as is Evangelical faith itself to be accounted 
* Sanders. Prael. 1. §. 23. . This being as the command, so the work of God; that we believe in his Son Jesus Christ, Joh. 6.29. 1 Joh. 3.23.  
Nay, there is not an act of that Moral indifferency, which we may call properly humane, (the indeliberate and immoral actions of man, which grow out of the imagination and disposition of natural qualities I except, as being not in propriety of speech humane, as not proceeding from the Soul as reasonable 
* Aquin. Sum. 12. q. 18. a. 9 ) I say there is not so indifferent an act, which comes not within the sight and censure of Conscience, though not as such, or secundum speciem; yet in its singular existence, and as 'tis circumstanced; by which circumstances Conscience considers it, made either morally good, or else morally evil. Thus David's heart smote him, but for cutting off the skirt of a garment, an act in itself indifferent. But Conscience attends the circumstances. It was the skirt of Saul his Sovereign, and God's Substitute; and therefore a sin in him, who was his subject, servant, etc. 1 Sam. 24.5, 6.  
Thirdly. 
Q. What is the end of Conscience to which it resers?  'Tis Man's judgement of himself; i.e. of his estate and actions, as it and they are subjected to the judgement of God. Conscience being God's Substitute, and set by God himself upon the throne of Judicature, doth therefore subordinate all to God; all its objects and in all its operations. It eyes God as the supreme Judge, both of it and of them, in its regular acts and exercises. Search me, O God, and know my heart, try me and know my thoughts, Psal. 139.23, 24. Nor doth Conscience ascite either the estate or any action into, or sit upon them in judgement; but as they and it are subjected to him, who is superior to the Conscience, greater than the heart, and knoweth all things, 1 Joh. 3.20, 21. Truth is, when Conscience acts itself it is steered by, and subordinated to the judgement of God in its whole judicial process. In the first proposition 'tis ruled by, and subjected to the judgement of God, in point of truth; or as to matter of law. In the second proposition 'tis ruled by and subjected to it, in point of testimony, or as to matter of fact; and therefore in the third proposition (which is but a result from and upon the two former) there cannot but be a subordination and subjection still had and made, either virtually or formally, to the same righteous and unerring judgement. How shall I do this great wickedness and sin against God? saith Conscience in Joseph. As I have done, so God hath requited me, saith Conscience in Adoni-bezek. Whether it be right in the sight of God to hearken unto you more than unto God, judge ye? say Peter and John to the Jewish Rulers, when they would set Conscience in them at work. Gen. 39.9. Judg. 1.7. Act. 4.19.  
The office of Conscience then in general is to judge, for, from, and under God, which is inclusive of many particular acts, or (as some please to phrase it) offices, whereof I shall give you a succinct view in opening a sixth Question.  
Q. 6. What are the Offices of Conscience? and how may we so order her and ourselves in them as to come off with more clearness.  
The Offices of Conscience are best observed and opened by a review of the manner of its operation or judgement, which is by way of Discourse, in a practical Syllogism, as hath been already mentioned. Let me offer two instances more. Thus, 

All that have the Lord for their God are in an happy or blessed estate.  
But I have the Lord for my God. Therefore,  
I am in an happy or blessed estate.    
Again, 

All sin is to be avoided for itself.  
But this idleness of mine is sin. Therefore,  
This idleness of mine is to be avoided for itself.    
Here are two Syllogisms which show the manner of Conscience, its operations, both as concerns my estate in the first Syllogism, and as concerns action of mine in the latter. In each Syllogism there are (as you see) three propositions. This is the proceeding of Conscience, in all the judgements it maketh. The offices of Conscience are obviously pointed us out in and by these several Propositions.  
The first Proposition still manifestly contains some general law or rule, whereby I may come to a clear issue in judgement, what my actions have been, or else should be, and what my estate is. Thus Conscience hath the office of a Lawgiver; thus she is to conserve for us, and (1.) to communieate or dictate to us laws or rules, of general right and verity, as concern our estates and actions. And so the Apostle sometimes appeals it: Know ye not (i.e. do not your Consciences tell you?) that the unrighteous shall not inherit the Kingdom of God? 1 Cor. 6.9. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or of obedience to righteousness? Rom. 6.16. i.e. Do not your Consciences dictate as much as this? So 1 Cor. 11.13, 14. Judge in yourselves, etc. Conscience is appealed to in this general concernment; Is it comely that a woman pray unto God uncovered? Again, Doth not even nature itself (i.e. doth not even natural Conscience) teach you, that if a man have long hair it is a shame unto him?  
(3.) To chalk out and descry our liberty. As it is to dictate law, or what must be in matters necessary; so it is to discern liberty, what may or may not be, in matters of indifferency 
* Ames. de Consc. l. 1. c 3. n. 1. Q. 5 p. 26. . That Conscience hath to order and officiate for us in thing adiaphorous, is afore premised, & the Apostle prompteth, 1 Cor. 10.25, 27.  
I know there are that approve not the mention of these acts to the account of Conscience. But the twofold acceptation of Conscience tendered you (Quest. 5. pag. 21.) a more large and in a more limited sense) may salve their exceptions. And that such dictates and laws appertain to Conscience, in the common and received usage of Conscience, (which I am particularly concerned to attend) needs no other proof, than the frequency of such speeches among us. My Conscience tells me, Men should do to others as they would 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.  
'Tis 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 conserveses: 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 man's particular estate or actions. Thus it is the office of Conscience, to apply general Propositions and Canons to a man's 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 knowledge 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 itself, but an act of it. And as another 
* Rutherf. libert. of Consc. c. 1. p. 6.  saith. 'Tis the same Conscience that acts all three parts, of a law, of a witness, and of a judge.  
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 God's 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 say in, and say 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 Hosts, 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 joseph's Brethren, had taken and booked 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, etc. 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, etc. 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 Paul's example. I speak the truth in Christ, I lie not, my Conscience also bearing me witness, Rom. 9.1. 3. And whatever you are or intent, Psal. 17.3. 2 Cor. 1.17.  
The third Proposition contains the decisive judgement of Conscience; and with respect to this most properly and strictly, the office of Conscience is to judge; If we would judge ourselves 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 judgement 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 to accuse and condemn, Rom. 2.15. Their Conscience also bearing them witness, and their thoughts the mean while excusing, or else accusing one another.  
1. If the estate and actions be or have been good, Conscience is accordingly to acquit and clear. This it doth (1.) to and before God, as its superior in judgement, whom it doth 1. sometime appeal, as the supreme Judg. Judge me, O Lord, according to my righteousness, and according to mine integrity that is in me, Psal. 7.8.26. 1. And 2. sometimes it apologizeth and excuseth us to him, not by extenuating our sin 
* Excusatio enim hic non strictiore sensu accipitur, quo diminutionem vel attenuationem culpae designat; sed illo quo plenam culpae & reatus amotionem notat. Ames.  but by insisting on our sincerity. Lord, (saith Abimelech) in the integrity of my heart, and innocency of my hands have I done this. Remember, O Lord, how I have walked before thee in truth, and with a perfect heart. So Hezekiah, Gen. 20.5, 6. Isa. 38.3.  
This it doth also (2.) from God, as his substitute in the judgement from whence Conscience is by office to approve and absolve. 1. To approve the good, and so our hearts are assured before, and we have confidence toward God, 1 Joh. 3.19, 21. I have finished my course (saith Paul) I have kept the faith; Conscience approves it, and so assures him. Henceforth is laid up for me a Crown of Righteousness, which the Lord the righteous Judge shall give me, etc. 2 Tim. 4.7, 8. 2. To absolve from evil, 1. from evils threatened by God's laws, the evil of divine indignation, 1 Joh. 3.21, 22, Nay, saith Conscience, whatever be the charges laid against him, or crosses lay before him: Who is he that condemneth? it is God that justifieth? In all these things I am more than a conqueror through him that loved me, Rom. 8.31.— to the end. 2. ●●rom evils thrown upon him by men's lusts, the evils of humane imputations and hard censures. Amidst all calumnies Conscience acquits Job, and asserts his integrity. Let his adversaries writ a book against him, he can bind their censures as a crown unto him. Let them reproach him of hypocrisy, Yet, saith he, till I die I will not remove my integrity from me. My righteousness I hold fast and will not let it go. My heart shall not reproach me, so long as I live, Job 31.5. to the end, 27.5, 6.  
2. If the estate or actions be, or have been bad, Conscience is by office judicially to accuse and condemn. I say judicially to accuse, because it's accusation, per modum testis, as a witness, appertaineth to the second Proposition. Thus it likewise doth,  
(1.) As to and before God; to and before whom it accuseth us, and causeth us to acknowledge our guilt. Thus David's heart smote him after he had numbered the people, and David said unto the Lord, I have sinned greatly in that I have done, etc. 2 Sam. 24.10. And after he had gone in to Bathsheba, Against thee, thee only I have sinned, and done this evil in thy sight, etc. Psal. 51.4.  
(2.) As from and under God; who is greater than the Conscience. So Conscience is by office. 1. To convict the sinner, and doth conclude it as to the sinful state and actions, for which it stands arraigned before it: Witness those Jews, Joh. 8.9. Who were convicted by their own Consciences, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convincere & causam eò deducere, ut obijci enti praetexi nihil amplius queat. Hyperius. . So shut up by arguments, and by the authority of this Judge, that they could not start from it. 2. To censure and set a brand and mark of infamy upon the sin. So David in the Text before, 2 Sam. 24.10. I have done very foolishly. And elsewhere, So foolish was I and ignorant, I was a beast before thee, Psal. 73.22. Here the least Conscience as a Judge can do, is dislike and displicence with the sin, and with itself for sin. The evil which I do I allow not, saith Paul, Rom. 7.15. 3. To condemn, 1 Joh. 3.20. i.e. to pronounce the sentence, which is a sentence of condemnation to the sinner, where the estate is bad, whereof is no reversal, but upon repentance, Act. 2.37, 38. Tit. 3.11. A sentence of castigation, and to contrition, where the estate is good, Jer. 31.19. and is still a sentence of condemnation to the sin, and for the crucifying of the same, whether the estate be good or bad, Lam. 3.39, 40, 41.  
Secondly, as it respects time future, and what is to be. Thus Conscience is by office, in particular; not only, 1. to tell us or hold forth what is right and what is wrong, what is good and what is evil, to us in particular, agreeable to the general law in the first Proposition. But 2. to tie and oblige us respectively to that evil, and to this good, agreeably still to the same law in the same proposition. And 3. to thrust forward, excite or impel us, for the avoiding of that evil, and for the attaining or doing of this good; with accord still to that general light or law. In relation to these Offices, the holy Scriptures speaks of the Conscientious man, as one stirred, as one bound, as one pressed in his own spirit, Act. 17.16, 18.5.20, 22. He is not only a debtor, Rom. 1.14. But there is a necessity upon him, as from God's command, so from his own Conscience. He is constrained and cannot choose (unless he should offer violence to his own Conscience) but do, what his Conscience dictates, 1 Cor. 9, 16. 2 Cor. 5.14. Act. 4.20.  
I am not ignorant, that these three last Offices of Conscience are commonly placed elsewhere, and conceived to appertain rather to the first Proposition. But in that Conscience doth therein dictate but the general right or law, and these acts do evidently include a particular respect and application to a man's own estate or action, and this conclusive as to his estate and action: As the operation of Conscience aforesaid doth obviously witness. I do therefore rather choose to place them here. Not that I blame others for the liberty which they please to take; nor shall bind up myself strictly this order, in the progress of this Discourse.  
Q. 7. How may and should we so order our Conscience (in relation to the first Proposition) that they offer us true and right Laws and Rules, and none but such concerning our estates 
* See Q. 3. Direct. 1. in Chap. 3.  and actions?  
To this end it is necessary, that you  
1. Direct. 1 Store your Conscience, that she have a stock and treasury of knowledge, a bank and habit of all necessary laws and rules of practice; that as a scribe instructed to the Kingdom, she may bring forth out of her treasury things both new and old, as any occasion offers. For how shall she be able to give rules, if she hath them not? or teach you, if herself be untaught? 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 knowledge, 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. Writ 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 knowledge; 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 extremes wherewith she is often entangled: Especially stay her from these evils, (1.) The affectation and itch of singularity and science falsely so called; as also of curious and unprofitable questions, humane traditions, etc. 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 checked, or confined by the restraint of law and rules, Psal. 2.3.12.4. 'Tis 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 herself; as if she knew enough already. This will precipitate and outlaw Conscience, perverts and overthrows knowledge, prevents and obviates all care and endeavour for its improvement and increase, Rom. 1.22. 1 Cor. 3.18. 2 Cor. 8.2. Prov. 26.12. Or in imposing on yourselves. 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 ofttimes too prone, and by which she is oftentimes 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 ovestion in them. (1.) Sift what rules have they in this case. 'Twill 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 readest thou it? where is it written? in the book of Nature, or of Scripture? show it me; for why shouldst thou measure thyself by thyself? 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 knowledge, 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) prophesy 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, etc. 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 supreme 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 hid his Commandments from thee; that he teach thee in the way of his statutes, and give thee an understanding that thou mayst 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. Incline my heart to thy testimonies. Let my heart be sound in thy statutes, Psal. 119.10, 35, 36.80.  
6. Direct. 6 Spend more of your time in consideration. This will concoct what you already know, and convert it into blood and spirits. It improveth both the quickness and clearness of Conscience, while truths are revolved upon the heart, and it runs them over again with fresh attention and intention of the several faculties. The most considerate Christian is the most knowing, and best thriveth in his Conscience. Her miscarriages are the issue of inconsiderateness, Psal. 1.1, 2.64.9. Ecles. 5.1. The iterated acts of meditation will 1. habituate the principles which you already know; 'twill root them deeper, and rivet them faster upon the mind and memory. And Conscience will be ever and anon calling them into counsel, Psal. 119.15, 16, 23, 24. 2. They'll affect and pour in oil upon the flames of love, delight and desire toward these and such other principles: O how love I thy law! saith David. What was it that kindled and caused it to burn up to such an height? It is my meditation all the day, Psal. 119.15, 16, 48, 97. 3. They'll advance these principles to an higher progress and proficiency in knowledge. Meditation will not only be dilating on them; but deducing inferences from them, and drawing on the judgement and conscience from one field of truth to another for the delicious views of the full harvest of divine verities, having drunk in so much sweetness already from a few sheaves of it. This was it enlarged David's understanding beyond his teachers, and above the ancients, as well as above his enemies: Thy testimonies are my meditation, Psal. 119.98, 99, 100  
Lastly, Direct. 7 Sin not against your Conscience; but render yourselves conformable to what rules she giveth. Some men sin against her rules, till they have sinned away her rules; till God and Conscience give them over to their own lusts, instead of giving them out his laws: That as they loved to restrain the truth in unrighteousness, and liked not to retain God in their knowledge; they shall run where they lift, for a time, with a reprobate and remorseless Conscience, Psal. 81.11, 12. Isa. 6.9, 10, 11. Rom. 1.18, 21, 24, 28. But Sirs, if you would have Conscience true in giving rules to you, you must be true to the rules which Conscience gives you; you encourage Conscience when you exemplify her laws in your lives and conversations: But if you turn not her directions into duties, you tempt her to deal (at most) but by halves with you, as you do (at best) with her. The doers of the Commandments have the most discerning Conscience, and dwell most in comforts. If ye know these things, happy are ye if ye do them. He that doth what he knoweth is most likely to know what to do. He is secured by promise. If any man will do his will, he shall know of the doctrine, and God will manifest himself to him, Ps. 111.10. Joh. 13.17.7.17.14.21.  
Q. 8. How should we so order our Conscience (in relation to the second Proposition) that she may give us a true and right testimony, and none but such, concerning our estates 
* See Chap. 3. Q. 3. Dir. 2.  and actions?  
To this end it is necessary, That you  
1. Ply your Conscience with arguments. Direct. 1 The influence of rational inducements with her cannot be small, in that her seat and fixation is in the very highest orb of reason. So that the more reasons you offer, the more ready must she be (caeteris paribus) to her office, and the more regular in her operations. You may urge her (1) from her ability. Thou, and thou only under God, canst fully and clearly testify. For what man knoweth the things of a man, save the spirit of a man which is in him? God hath set thee up, as a shining lamp, for surveying all the several periods and acts of my life, and thou searchest all the inward parts of the (heart, metaphorically expressed by the) belly, 1 Cor. 2.11. Prov. 2.27. (2.) From her authority. For this art thou constituted by God in and over me. And this is his command upon thee, to testify what is my consonancy to, or dissonancy from those laws he hath imposed on, or engraven in me. Thou hast his warrant, and 'tis thy work to witness, a work approved by him in Scripture, and agreeable to thy nature. Who can exempt? or what shall excuse thee? Rom. 2.15. (3.) From her avail. Thy single testimony alone doth supersede the witness of the whole world besides. I can appeal from them to thee; but from thee I can appeal to none but God. Next under his, thy witness is of highest weight, both with him and me, Job 23.10, 11, 12. Rom. 9 ●. (4.) From her acts: Why didst thou dictate truths and laws to me, if thou wilt deny thy testimony to my life? By those I know what God appointeth, and demandeth of me; but 'tis by this alone, I can know what I am, and what is done by me. Should I know his statutes only? or should I not also know my own self, 2 Cor. 13.5. Besides, how canst thou otherwise descend to judgement? who passeth sentence without some previous evidence? And if this be unsound, that cannot be safe. So that deny or deprave thy witness, and thou undost thy whole work. (5.) From her advantage. Witness thou must, and shalt. Now it may be done with less smart, and more security, then if thou shouldst defer it till the cords of distress, or fetters of death and judgement do constrain thee. (6.) From her account. An account thou must render at God's Bar shortly. He will then open the book of Conscience, and every line of thy heart and life shall be read over distinctly. He now observeth, what reflections and reports Conscience maketh of what hath been done by thee, and hath eminently marked out her silence, as a sore evil in thee, Jer. 8.6. Eccles. 4.8. (7) From what attends. Why? O my Conscience! my work and welfare, both as to time and eternity, do all turn upon this one hinge. How can I repent either from or for my past or present sins, or state, if sinful, on the one hand? Or how can I rejoice in, or be thankful for my past or present sincerity, and God's salvation on the other; if thy silence or partiality in giving witness shall leave me still under the thick and dark vail of ignorance?  
2. Press her by and before authority. Direct. 2 Subpoena her to appear at God's Bar, and there argue with her, Psal. 50.22. Jer. 12.3. Art thou not (1) to witness from him? hath not he substituted and sent thee? How wilt thou answer it to him then, whom thou abusest infinitely, if thou adventure either to suspend thy testimony, or to speak untruly. (2) Art thou not to witness for him? i.e. in his cause and concern, as well as on his commission? Durst thou so slight his honour, and therewith thine obligations, as either to speak wickedly for him, or to be speechless, or shuffle in thy witness, when the interess of his government, glory, etc. is at stake before thee? shall not his excellency make thee afraid? Job 13.7, 8, 9 (3) Art thou not to witness to him? Doth thy testimony terminate with me? Nay 'tis transmitted to the supreme Judg. The records of it must lie in heaven with him. And canst thou impose, by lying, upon an infinite truth? or hid any thing by a lose and fraudulent testimony from his immensity? (4) Art thou not to witness as before God? As of God, in the sight of God, so shouldst thou speak. The answer of a good Conscience is towards God. Whether it be right in the sight of God is her grand enquiry. And durst thou withhold or wrench and obtort thy testimony before his eye? should not his presence better poise, and be of more prevalence with thee? 2 Cor. 2.17. 1 Pet. 3.21. Act. 4.19. (5) And what is God from, for, to and before whom thou art to witness? Doth not he know both all the matters of fact, and all thy manifold frauds, with the highest exactness? Thy witness cannot add to, nor thy wrest abate from his knowledge, Jer. 17.9, 10. Psal. 119.168. Or will he cover either, because thou concealest them, or casts a vail over them. Nay if thou sayest, Behold, I know it not; Doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? And shall not he render to every man according to his works. Prov. 12.24.  
3. Direct. 3 Purge out that habitual guile and aversation, which naturally adhereth to her, (of which elsewhere, (Chap. 2. Qu. 2.) and principle her with holy habits. Purity will be an excellent preservative from the temptations proffered her from without, and the treachery she is prone to from within. As for the pure his work is right: The witness of a pure Conscience will not be blinded with, or blinded by any carnal interess; 'twill continue pure like herself, 2 Tim. 1.3. Prov. 21.8. Tit. 1.15. Fidelity is not less effectual than expedient and necessary. She will not be either bought off by temptations, or browbeaten by trouble, nor will she bruise upon the truth, or baffle in her testimony. A faithful witness will not lie. A true witness delivereth souls, Prov. 14.5, 25. Chap. 12.17.  
4. Direct. 4 Prevent her from allurements. There will be enough to tamper with her, and be taking her off from her testimony. 1. Self-love will be prompting arguments, from thy own ease, etc. to abstain, or however to adjourn, or (at least) to allay her testimony. 2. Secret lusts will be putting in for some countenance, at least, connivance. Why shouldst thou make a full discovery? Look back upon the profits and pleasures we have ministered to thee; shall thine own testimony destroy both ours, and thine own tranquillity? 3. Satan will be pleading and persuading with thee, either to pass it over, or palliate it up, or at least to put it off, to a more convenient season. Nay 4. the several powers of the Soul which are subordinated to Conscience, and must sense the consequence of a just and impartial testimony, will be plucking her back, and press her to a forbearance, from the extent and fearful effects of a severe testimony. Why shouldst thou so far prejudice the peace of thyself and us, who have taken sweet counsel together heretofore? Come, spare thyself and us, at least, a little longer. Thorns and snares, thou seest, are strewed in the way of Conscience's witness-bearing. The more it concerns thee to keep her with thy utmost circumspection. Suffer her not to play with these baits, as thou wouldst not have her perish by the hook, that is hid under them. Prov. 4.23. Chap. 22.5. Act. 24.16. Let Conscience know 1. allurements are fallacious and deceitful; they are but to betray her from her irksome duty into the more irrecoverable danger. And however they now briskly sparkle in the cup and entrance, yet in the consequence and end they will by't like a Serpent, they will sting like an adder. 2. Their arguments are all frivolous and sophistical. The true spiritual self-love easily seethe through, and scattereth them all. She seethe that the witness of Conscience serves our best welfare and comfort▪ And if troubles ensue upon her testimony, she will see and say they are but preparatory to our everlasting tranquillity, and preventive o● eternal torments: Or suppose the worst, i● you weigh their suggestions in the scales o● self-love indeed, she will soon inform you, 'Tis better to bleed once, than to burn for ever: Better you should smart once, than suffer always: Better Conscience should be giving witness on earth, than be a gnawing worm in hell: To be now testifying, than for eve● tormenting, etc. Luk. 16.23, 24, 25.  
5. Direct. 5 Prise her attestation, and be well pleased with it, Receive her testimony with thankfulness to God, and tenderness toward her● yea, though her testimony should give che●● to your carnal interest, and corrupt inclinations; yet congratulate, and bid her welcome when she bears her witness; as Davi● sometime did Abigail, Blessed be the Lord which sent thee to meet me this day; and blessed be thy advice, and blessed be thou of the Lord 1 Sam. 25.32, 33. 'Tis good for you (1) to invite her, and that in sincerity, if she seems strange. There is a saying to the heart which the Scripture suggests to us, Hos. 7.2. If Conscience seems to withdraw, speak to her the more winningly; and say not to thyself by her, as Judah did to his servant, concerning Tamar, Let her alone, inquire not after her, lest we be ashamed, Gen. 38.23. But see that thou do it in integrity. Do not invite her, as Amnon did his Sister, to deflower her testimony first, and then turn her out of doors afterward. 2 Sam. 13.17. (2) Entertain her with promises of security, if she seems suspicious and ●earful. Tell her thou wilt bear with, and shalt bless God for her integrity, and wilt bear her but against her enemies; As David to Abiathar, Abide thou with me, fear not; for he that seeketh by life seeketh my life: But with me thou shalt ●e in safety, 1 Sam. 22.23. (3) Encourage ●er, if she yet seems shy and doubtful; as Moses was to encourage Joshua; and as God ●couraged Paul, Be of good cheer, Paul, as thou ●ast testified of me in Jerusalem, so thou must bear ●itness also at Rome. Speak out freely, fully, ●ithfully, I shall not oppose, but own it thank●lly: Tell her as wisdom doth her Children, With me thou shalt dwell in safety, and shalt be ●iet from fear of evil, Deut. 5.38. Act. 23.11. ●ov. 1.33. Receive her testimony then, and ●at in reality, and with all readiness; where●● you shall eminently disappoint the hopes 〈◊〉 sin and Satan, and encourage her to the disparge of her office. You receive the witness 〈◊〉 men, the witness of God is greater; and the witness of Conscience is God's witness i● and to you; 'tis the candle of the Lord. 1 Joh. 5.9. Prov. 20.27. Be sure 1. you d● not menace her from giving testimony; a● Amariah did the Prophet, Art thou of the King's counsel? forbear, why shouldst thou be smitten▪ Lest she forbear indeed, as the Prophet did to his destruction, 2 Chron. 25.16, 2. No● smite her for giving testimony, as Balaam di● his Ass, when she rebuked his madness; le● the Angel of the Lord slay thee for smiting he● as he was like to have slain him: Nor as Ab●● and Zedekiah did by Micajah, and died miserably. Numb. 22.22.— 34. 1 King. 22.15.— 38. 3. Nor mince the testimony she giveth lest thou● become odious to Conscience, a Hanan to David; while thou cut'st off h●● testimony, as Hanan did his Messenger's garments in the midst, hard by their Buttocks, an● she revenge this shame upon thee as Davi● did that with blood and slaughter. 1 Chro● 19.4— 16.  
6. Direct. 6 Put her upon action, and proceed wi●● her throughout this whole action, with th● most provident attention, and circumspection▪ There are three offices which appertain to Conscience, (as hath been proved Q. 6.), that you a● strictly to attend, as you would have her wi●●ness aright and truly; viz. she is to record, 〈◊〉 reflect, to report. The report of Conscience which is the consummation of her office i● witnessing, is raised upon, and results fro● the two former acts, which include the i● choation and progress of her witnessing: H● witness is resting as in habit with her, if we respect the first office, and is now a reducing into act by her, with respect to the second. So that as ever you would have Conscience report or finish her testimony aright, whether as concerns your past estate or actions; your eminent care is required in and touching the two former, (wherein I shall more particularly direct you, and in the next Question which you should premise); I say passed, because in the testimony of Conscience touching things present, this gradual passage, from one act to another, is not so observable.  
Q. 9 What course should we take touching the recording of things by our Conscience, in order to their giving a right witness?  
To this I can say but little here [for the consulting and review of her Records belongs to the next Question, Direct. 1.] Touching the due compiling of them, I shall only offer two things, in the case. 1. What she doth do, as a motive to incite you. 2. What you should do, as that which may instruct you.  
1. Remember what she doth. She doth, Direct: 1: and cannot but record thy actions, though thou carest not (happily) to reflect on, or attend to it. Such is her relation unto God, as being his register and notary. So that they are all written before him; yea, laid up in store with him, and sealed up among his treasures. Isa. 65.6. Deut. 32.34. And such is her relation withal to thee. Conscience is one of those books the Scripture speaks of, and thou shalt be judged out of those things which are written in this Book, according to thy works. Dan. 7.10. Rev. 20.12. She books down thy actions then, and that truly and thoroughly. And though through the darkness of mists without, and of the mind within thou canst not now discern all her prints and characters; yet in the light of some grievous distress, or self-discussion, thou mayst discover some of them, (as joseph's Brethren and David did. Gen. 42.21. Psal. 77.6.) and in the light of that great day, they will all be discovered. And those Letters on it which now seem invisible and illegible, like Letters written with the juice of a Lemon, will be then clear, when it is brought to the fire of God's judgement, 1 Cor. 4.5. Yea, as she records them 1. impartially; so likewise 2. indelibly. Her records are written with a pen of iron, and with the point of a Diamond, they are graven upon the table of thine heart; so that there is no obliterating, or razing them out. Jer. 17.1.  
2. Direct. 2 Remember what you should do. 1. Take care that Conscience record things as legibly as she can; whereby when you reflect, you shall read them over, with less aversation, and more attention. To this end 1. Circumspection is requisite on your part, not only as to the matter of her records, but as to the manner also; that you may not lose the end of this act or work, by the intricacy of her hand-writing: In all things that I have said unto you be circumspect. Exod. 23.13. Psal. 119.9. 2. Knowledge and confidence are requisite on her part, wherewith it should be your care to furnish her knowledge; lest she record virtue for vice, as Abimelech, Gen. 20.5, 6. or vice for virtue, as those, Prov. 16.25. Isa. 5.20. Confidence; for if she writes with a trembling and palsie-hand, she is like to write (if truly, yet) illegibly and less accurately. If you menace her, you do but make her write in Characters which you cannot understand, without a key to them. Record she will, but so as you shall not read them, who attempt to rend them, as we have clear instance, Rom. 1.18. to the end. Give her confidence, and you shall not go away without a good account. She never records with more clearness to us, than when she is treated with most confidence by us, Heb. 10 22, 23. (2) Take care to keep these records as legible as you can. Men are but too prone to blur and sully them; either through sensuality, they themselves contract blots and filth upon them; or through supiness they suffer others to cloud and blemish them. And so when Conscience should be reporting them, men are to seek how they should read them. Some let the dust of secular vanities cover them. So did Pharaohs Butler for some years; as if the records of his Conscience were to rest there, rather as in a grave then as in a Court of Record, Gen. 41.1. cum 9 Others let the copperess and gall-nuts, or ink of sin to continue on and canker them. 〈◊〉 did David for near an whole year together, till Nathan revives their legibleness, and reads them over to him, 2 Sam. 2.13, 15. Others let the worms and moths of Satan's temptations corrupt them, as did those Ephes. 2.2, 3. Your care then should be 1. to lock them up in a safe repository; 2. To look after them, so as neither the defilements of sin, or dusts of sense, or devices of Satan may reach, at least rest upon them. 3. To look that they be always in readiness, that they be not to seek when you should be surveighing them.  
Q. 10. What course should we take in and about the reflections of our Conscience, that they may give us a true and right witness?  
In the reflection which Conscience maketh (at least of actions past) she casteth back an eye upon two things; upon her own records, which are reposited with the memory, which speaks back what our actions either be, or have been; and upon those holy rules, which are reposited with the mind or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which speaks back what they should have been, or now should be. So that Conscience in her reflection is both to consult her own records, and to compare the concern before her, wherein she is to witness with those holy rules. I advise then, that you  
1. Direct. 1 Send your Conscience to search her own Records. Here her actions are all booked (as before, Q. 9) let her reflect hither, remember and read them over, without which you cannot now reach the end, or reap the benefit, of their being so reposited. Remember this, how they are enroled, and why, Call it again to mind, O ye transgressors; to use the words of the Prophet, Isa. 46.8. Now that you may consult these records aright, and have Conscience to reflect; It's requisite that there be (1) Self-denial, without which this work will not be done at all, or not aright; but Conscience like the unjust Steward will be writing fifty for an hundred. For be sure your wills and affections, yea Conscience itself (through the corruption that cleaves to it) will be drawing back from such a difficult and flesh-displeasing work; or at most will not dwell long upon it. And therefore the Apostle doubleth the charge: Examine yourselves, prove your own selves; as knowing how hardly we are brought to it, and how the heart hangs back from it, Luk. 16.6. 2 Cor. 13.5. (2) Serious deliberation, lest you misread and misunderstand her records, and the result be a mistake and misrepresentation of your case; which will minister nothing but matter for repentance, as it did unto David, I said in my haste, etc. Psal. 31.22. and 116.11. (3) A steady diligence; My spirit made diligent search, Psal. 77.6. 1. In rubbing up and ransacking the memory, where these records lie, as in their most proper repository. For many of our actions lie there, rather as so much rubbish which we have swept out of sight, then as so many records that are orderly shelved up for a survey. 2. In reiterating this method, our actions many times lie so far off, and so many things interpose between them and the eye of Conscience, that there must be a raised and repeated diligence; yea and giving all diligence, to remove other matters, and to reduce them again to our minds. 'Tis therefore called a bringing back to the heart, 2 Pet. 1.10. 1 King. 8.47. Isa. 46.8. 3. In the reception and right nicking of the means. The court of records stands not always open; and 'tis ill slipping the first season. Now diligence would be doing  the doors are shut; and the draught by Conscience is yet fresh and unsullied: As David sometimes immediately reflected, upon the cutting off of saul's garment, and upon his numbering the people. But at another time, when he yields to his own sloth, and falls not in with the first season, Vriah is murdered, and his Wife constuprated by him, etc. and he never casts a reflex upon either of these prodigious acts; yea notwithstanding the Parable came so pat and plain upon him, till the Prophet was fain to put himself in the place of Conscience, and tell him, Thou art the man; and you know what this negligence cost him, 1 Sam. 24.5. 2 Sam. 24.10. Chap. 11, and 12. Psal. 51.  
2. Direct. 2 Set Conscience by those holy rules, whereon she must reflect. The rule is of necessary reflection on, and of as needful resolution, in witness-bearing: For how shall Conscience witness or reflect on this as good, or on that as good? but by comparing this and that with the rule, which can alone resolve her what is good and what is bad. Now as Gods revealed will is the only rule and measure of all moral good and evil; so the reflection of Conscience connoteth a respect to this rule. For Conscience doth not cast back an enquiry after the physical being of an action; as whether I have eat or drunk? but after the moral being of that action, as whether I have eat or drunk to God's glory, etc. as his law enjoins me; or else to excess, etc. as his law inhibits me? Mic. 6.8. 1 Joh. 3.4. 1 Cor. 10.31. Eph. 5.18. Now hereunto these three things are requisite; which though they are not of that obvious necessity and distinct use, in those sudden and transient reflections which Conscience often maketh; yet are they of very needful observation and useful distinctness in her more solemn and abiding reflections in the more serious returns we are to make upon ourselves as before the Sacrament, etc. or when we undertake the solemn examination of ourselves.  
1. Set the rule before thy Conscience in its spiritual power, purity, and in the several parts of it. On this she is to reflect, and by this she must be regulated. 'Tis not enough that you have them lying in habit with the sunteresis, but they should be now actually educed and brought forth to view. For in that you are now to search yourselves by them, you must take an actual survey of them. David therefore did not satisfy himself that the laws of God were ever with him, but he did expose and lay them before him. Thy judgements have I laid before me, Psal. 119.30. cum 98. And without this, the course you are now taking will be much-what ineffectual, and can never be fully commensurate with your design, this duty or God's demand, who bids you take heed to your ways according to his word, Psal. 119.9.  
2. Sift your Conscience, and therewith your lives and actions, by the rules; compare her and them with this: Examine yourselves, prove your own selves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as men try metals, by bringing them to their proper measure, as Gold and Silver to the touchstone, 2 Cor. 13.5. Self-discussion by the divine standard is of singular advantage, both for the discovery of your sins, as David and Paul found it, and for the drawing out a discovery of your sincerity, as Job. Ps. 19.11, 12. Rom. 7.8, 9, etc. Job 23.10, 11. Will you but cast an eye on this glass, you should see more of the nature and number of your sins; the nature, necessity, and beauty of God's service, and continuing therein, should contract his blessing on yourselves, Jam. 1.25. But in your solemn examinations, let me advise you to call forth the laws of God, and rules of godliness successively and distinctly, and so to compare the several periods of your lives with them, both in the matter and manner of your actions. Hath the matter of my life born accord to this, that, and the other precepts? or hath there not been an attempt on, and violation of both this and that, and the other prohibition? For the manner of my actions; have they been done upon that account, and with those aims, affections, etc. that these rules prescribe me, and whereupon they promise a blessing to me? By this course, Conscience will be 1. Less complicated in her work, through the artifices of sin or Satan. They usually hid their deceits under the covert of generals. This unravels all the clue. 2. More complete in her witness. For by this means many of those actions, which lay out of sight upon her records, are suggested by and to Conscience afresh. 3 More cogent in her witness; and it being more particular, it will be more prevalent with us; when Conscience can now say to us, as Job's friends to him, Lo this, I have searched it, so it is; hear then at, and know it for thy good, Job 5.27. 4, More constant in her witness, and more quick henceforth and ready to her work. Her frequent converses with these rules and comparings therewith, form her unto a more habitual promptness, and present activity to cherish good, and check evil, while 'tis yet but in the egg and entrance.  
3. Stay thy Conscience with the rule, and upon the reflections, which thou now makest. Let her not give a glance only, and so go off, but consider, (Hebr.) Set your heart on your ways; as David, I considered; (Heb.) I thoughted my ways, Hag. 1.5, 7. Psal. 119.59. By this means, if consideration be taken up in making such comparisons, your work will thrive upon your hands, to a greater extension and a more gracious intention. Consideration will fetch in the whole compass of God's commands and our conversations. If Conscience reflect upon an evil, this will rip it up in all its circumstances, as it did in the Patriarches and pious David; If upon a good this will run down its enquiry into the root and efficient of it, and then run it up again into the exemplar and end of it, and so returns fraught with repentance on that hand, with rejoicing on this, Gen. 42.21, 22. Psal. 51.3, 4, etc. 2 Cor. 4.2. c. 2.17. 1.12. 'Tis necessary then that there should be some immoration of our Conscience, in an intent consideration, when we are employed in these self-converses. The worth hereof is great; the efficacy of such reflections depending eminently thereupon. David thoughted his ways, and immediately turneth his feet to God's word. The Preacher considers, and is forthwith cured of his trouble and tentation. Whereas others through inconsiderateness run on in sin, and some are held upon the rack of sorrow and anguish, Psal. 119.59. Eccles. 9.1. Isa. 1.3. Psal. 73.21, 22. Let me add a fourth.  
4. Shake off whatsoever will retard you in, or retain you from this work. Sin and Satan will be suggesting dissuasives and determents. Slothfulness will be sticking at the difficulty and diligence which must be used. The sensual and sensitive part will be startling and boggling at the displeasingness and danger of it, as that which will hazard all her ease and self-enjoyment. Yea, yourselves will be but too shy of such a duty, if you shake not off all such insinuations and suggestions, and set to it with all your might.  
3. Direct. 3 Speak to thy Conscience that she will reflect more constantly, or at least, that she will reckon with thee in the close of every day. (1) That she reflect more constantly. Herein do I exercise myself (saith Paul) to have always a Conscience void of offence, Act. 24.16. And elsewhere he speaks of it in the present tense, (Not we had, or shall have, but) we have a good Conscience, Heb. 13.18. And that is the good Conscience which gives the quick reflex. It is true, I acknowledge, that your actions are quick and sudden in their motions; but Conscience is as quick and sudden, and though those may have gotten the start of her as Cushi did of Ahimaaz; yet she can easily overtake and outrun them, as Ahimaaz did Cushi; because she runneth (as he did) by the way of the Plain. There are many more things to interrupt their motion, than hers. Truth is, 1. When an action is yet but in purpose, or in the proposal, Conscience should reflect immediately (as she is capacitated accordingly) to promote it, if good, as in Solomon; or prevent it, if evil, as it did in Joseph, 1 King. 5.8. Gen. 39.9. 2. Or when an action is passing from the inward intention to outward execution, Conscience should catch it by the heel, in the place of the breaking forth of Children, as Jacob did his Brother; and as being God's Centinel, should require its pass and certificate, and remand it back, if it it be bad, or rescue it from its assailants, if it be good as Paul did, Hos. 12.3. Rom. 7.15,— 24. 3. Or is an action passed forth, without her animadvertence? she should forthwith pursue it, and put the arrest of her reflection upon it; and be ask what have I done; Or ask us, as Joab asked David, What hast thou done? Jer. 8.6. 2 Sam. 3.24. To this end, labour for tenderness of Conscience (of which hereafter) which will soon reflect upon the least touch and pressure, 2 King. 22.19. But alas! where is the Conscience that hath not abused us, more or less, in all these? who can say my heart is clean? therefore urge her (2) To reckon with thee, at least, in the close of every day. Conscience should be still every day, a doing with us; but there are two seasons in the day, wherein we especially should have to do with Conscience; viz. in the morning, that she may tell us what we have to do this day; and in the evening, that she tell us what we have done. Commune with your own heart upon your bed, Psal. 4.4. 'Tis good communing with ourselves, and speaking to Conscience, before we compose ourselves to sleep. Job reflected every day upon the carriage of his Sons, and therefore (not doubt) upon the carriage of himself. Thus did Job continually (Heb.) all the days, Job 1.5. This is the way to keep your accounts both more short, and more sure. Well, if conscience be shy or sullen, plead the cause with her as the very heathen could do 
* Quotidie apud me causam dico, etc. v. Senec. de Irâ l. 3. c. 36. , and then put her to the question. What good have I done, or else declined this day? or if she return thee, that thy actions have been good for the matter; Return upon her yet again: Yea, but in what manner did I it? upon what motives? with what mind? in what method? etc. So, what evil have I committed, or cherished, or else given check to or crucified this day? or if this and that were not evil in itself; have not I wounded it by some evil circumstances? Believe it, Christians, it would be of excellent advantage to your actual growth and eternal good, if you had such a compendium of sins and duties by you, or rather in you, as Conscience might call it over every evening, and comparing your employments that day with it, might be able to witness clearly your estate and actions of the day now past you.  
4. Show kindness to thy Conscience, Direct. 4 when she doth reflect; yea, though it be in thy own reproof: Tell her thou art thankful, as well as sensible, and dost more congratulate thyself in the wounds of such a friend, than in the kisses of such as flatter. For by this, thou dost encourage her now, and invite her for hereafter, and shalt henceforth enjoy more of thyself and of her society. He that heareth reproof getteth understanding, (Heb.) possesseth an heart, Prov. 15.32. Be not of those, that can reflect on a mote in their brother's eye; but not on a beam if in their own eye. The more censorious abroad, the more blind or (at best) bleareyed will Conscience be at ●ome. The kind treatments of a self-reflecting Conscience will produce most circumspection in her, and most compassion towards others, Mat. 7.3, 4. Gal. 6.1, 3. Welcome her reflections; there is not so much vinegar as oil in them. If she chideth, reproveth, 'tis but (like Jeremy) to keep thee from ruin. Therefore, do not smite her, and put her in prison, as Pashur did by that Prophet. She may so forbear reflecting, and for a while fall to remorslesness. But assure thyself, if she forbears thee now, 'tis to fetch a greater blow at thee hereafter, Jer. 20.2. Rom. 1.28.  
5. Direct. 5 Stir up thy Conscience if she be remiss; speak to her if she be silent towards thee. (1.) There are some speaking providences, that invite her to reflect, and do suggest matter; suffer her not to break from these: Who knoweth but they may be as prosperous to you, as they were to Joseph's Brethren and Pharaoh's Butler? Gen. 42.21. cum 7. etc. 41.9. cum 8. (2.) There are some speaking portions of Scriptures and Sermons that enlighten her for reflecting, and are a special means: Do not baffle with these. For how knoweth thou but there may be the same spiritual and saving effect obtained o● thee, as hath been on others? Heb. 4.12. 1 Cor. 14.24, 25. (3.) There be many speaking persuasives to induce and engage thee to reflect, and serve for motives; do not balk these.  
I have set many before you already, and shall only subjoin these. 1. God seethe whether thou dallyest in it; and his revenge wi●● be severe, if thou dost not reflect in season, Psal. 50.21, 22. Jer. 8.6, etc. Hos. 7.2. 2. 'Tis a grievous sin to decline it; thou dost not act like a man; thou art brutish in thy knowledge yea below the brutes; 'tis not only vanity, but a sore travel, Isa. 1.3. Eccles. 4.8. 3. What good success mayst thou arrive to by diligence? David's reflection ended in his reformation; Paul's in eminent rejoicing; the Jews in the reception of their prapers, remission and pardon of their sins, and restoring of them into signal favour, both with God and man, Psal. 119.59. 2 Cor. 1.12. 1 King. 8.47— 51.  
Q. 11. How manifold is Conscience?  
The definition of Conscience being dispatched, the distribution regularly follows to be next enquired into. Herein, I may not be too nice or accurate; but attending the design of a practical Casuist, I shall accordingly guide myself in the distribution hereof. Thus more generally (as both common experience, and clear Scripture evidence instruct us). There is (1) the good Conscience, Heb. 13.18. 1 Pet. 3.16, 21. (2) The evil Conscience, Heb. 10.22. The good and evil conscience may be considered and distributed, either (1) according to the stated habitude: Or (2) according to the several acts of men's Consciences.  
First, if we consider the state, or according to the stated habitude of men's Consciences; so the Conscience may be called good or evil, either (1) in an ethical and moral; Or (2) in an Evangelical and Spiritual sense.  
1. Ethically good, or good upon a common account; so is the Conscience, which from a principle of moral righteousness, is habitually disposed toward, and actually dischargeth its offices according to Ethical or Moral principles. In this sense many Pagans had, and Paul before his Conversion was not without a good Conscience, Act. 23.1. I have lived in all good Conscience before God until this day: i.e. I have lived up to the light of my Conscience: Or as the Dutch Annotators 
* Ad locum , I have served God uprightly: i.e. without hypocrisy, according to the knowledge I had.  
2. Evangelically good, or good upon the Christian account; so only is that Conscience which from a spiritual principle of renovation, is habitually disposed toward, and actually dischargeth its offices, according to evangelical principles. Paul therefore encloseth this, between charity out of a pure heart and faith unfeigned. 1 Tim. 1.5. Let me add, that the same Conscience (as that of Paul before his effectual calling, and as is commonly found in Moral persons which we may and do call good; sensu ethico, in an ethick sense, we must call an evil Conscience; sensu Evangelico in an Evangelical sense. For so still it is, an evil Conscience, till it be purged from dead works by the blood of Christ, to serve the living God, Heb. 9.14, 10, 22.  
There is a double goodness found with the Conscience, evangelically good; a goodness of purity, and a goodness of peace; or a goodness of sincerity, and of security, (as a practical Writer of ours speaketh 
* Sheffield Good Cons. c. ●. p. 26. ); Or a goodness of integrity, and of tranquillity; (as another 
* Dykes Good Cons. p. 20. See Ames. de Consc. l. 1. c. 12. ). Hence there is (1) the purified or pure Conscience, instanced 2 Tim. 1.3. And (2) the pacified or peaceable Conscience, intimated, Phil. 4.7. Opposite to this double goodness of Conscience, there is a double evil of defilement to sin, habitual and allowed; and 2. of distress, to sorrow and anguish of heart. Accordingly there is (1) the defiled Conscience propounded, Tit. 1.15. And (2) the disquiet Conscience pointed at, Prov. 12.25.  
It must be herewith remembered; that neither this twofold evil, nor that twofold goodness do always co-exist in the same Conscience. There may be purity, yet no peace; and peace of Conscience (such as it is) yet no purity. There may be an habitually, impure, or defiled Conscience, which yet is not distressed; And there may be a distressed Conscience which is not habitually impure or defiled; as will be seen in the further progress of this discourse. Oh happy conjunction! when both goodnesses, of peace, and of purity, of sincerity and of security, do meet in the fame Conscience 
* Faelix conscienti● in qua osculatae sunt pax & justitia. Bern. de inter. dom. . Happy, when both evils, of defilement and of distress, of transgression and of trouble, are cast out, and kept out of the doors of Confcience together.  
Secondly, the good and evil Conscience may be distributed according to the several acts of Conscience: viz. Either 1. as it apprehends and dictates matters of law or right, where by it cometh to an issue in judgement. Or 2. as it applies and draws them down to the matter before it for judgement. Both which it doth either firmly and strongly, or but feebly and weakly. Agreeable whereunto, there is (1) the weak and infirm Conscience. And (2) the well-inabled, firm or strong Conscience. Of which see 1 Cor. 8.7, 10, 12. Rom. 15.1.  
As Conscience (1) apprehends and dictates laws duly and aright, or defectively and amiss. So far (as to this) Conscience is either due, right and good. Here is the true Conscience. Or 2. defective wrong and evil. Here is the false Conscience; between which as participating sometimes of this, sometimes of that extreme, stands the 3d. probable Conscience.  
1. If Conscience dictates laws duly and aright, these laws it dictateth, are either imprinted, and drawn forth upon the mind within, and so are known by the light of natural reason. Or 2. imparted, by divine manifestation from without, and so are known only by a star of greater magnitude, the light of supra-natural revelation. With accord to this there is (1) the natural Conscience; and (2) the enlightened Conscience. And we find the Apostle sometimes appealing that, and sometimes this, 1 Cor. 6.2, 3, 9, 15, 16, 19 Know ye not? etc. i.e. Do not your Consciences tell ye as much?  
2. If Conscience dictates laws defectively and amiss, than it is either 1. through the darkness and ignorance thereof; or 2. through the delusion and error, or through the doubtfulness and hesitancy thereof. Agreeably, there is (1) the ignorant or blind Conscience, as some phrase it, though improperly enough; (2) and the erroneous Conscience; (3) and the hesitating or doubtful Conscience, Eph. 4.18. Jam. 1.13. cum 16. Mat. 14.30, 31.  
But in that these doubts may be, and often are of various and different degrees, therefore the doubtful Conscience may be, and is variously distinguished: There is (1) the opining; (2) the scrupulous; and (3) the doubtful Conscience, strictly so called; which are (in brief) thus differenced. The doubtful Conscience entertains not either part of the matter in question before it; so as either to affirm, or deny it, but hesitates and hangs as it were between both. The scrupulous and opining Conscience do both close with one or other part; either affirming on the one hand, or denying on the other. The opining doth this but feebly, the scrupulous doth it vexatiously. The scrupulous Conscience is by this eminently differenced from the opining, that its close with one part or other is still conjoined with some anxious suspicion of, and solicitation to the other part.  
As Conscience (2) applies and draws down matters of law to the matter of fact before it for judgement, either 1 aright, or 2 amiss, well or ill; so the Conscience (as to this) is either 1 aright and good; or 2 amiss and bad. This application is not perfected, but in and by several acts; some whereof respect our good, others our evil actions. According to these different acts, (of which Q. 7.) Conscience is by some distributed; and so there is the accusing, the excusing Conscience, etc. But this I purposely omit. And in that Conscience is denominated either good or evil (as to this respect) according to its discharge of these acts and offices; I shall therefore distribute it rather with relation had 1 to the manner; 2. and to the measure of its discharge of these acts.  
1. If we consider the manner; Conscience proceeds in these acts and offices; either 1 entirely and uprightly; or 2 hypocritically: Either 1 faithfully, or 2 unfaithfully: Either 1 inoffensively, or 2. offensively. And thus there is (1) the entire Heart or Conscience, Psal. 78.72. And (2) the hypocritical, Jer. 42.20. (1) The faithful Conscience, 2 Chron. 19.9. (2) And the unfaithful, Psal. 5.9. (1) The inoffensive Conscience, Act. 24.16. (2) And the offensive, 1 Cor. 8.7, 10. Hereof the first in each pair is an evil Conscience; the second in each pair, is a good Conscience.  
2. As concerns the measure of this application; these acts are either, 1 by and according to the just standard, and so far the Conscience, whose acts these are, is good. Or 2. below the just standard, and measure in the defect. Or 3. above and beyond it in the excess; And so far the Conscience, that thus applies, is bad.  
With respect to the former extreme in the defect there is a double vice of Conscience. There is 1 the sluggishness and oscitancy thereof, which respects principally the employment of Conscience. 2. The senselesness and obduracy thereof, which respects (principally) the impressions on Conscience; Opposite to the former, is the sedulity of Conscience, in its transactions and operations; Opposite to the latter, is the softness and tenderness of Conscience, with respect to its object. So that here are 1 the sluggish Conscience, Luk. 24.25. And 2 the senseless Conscience, Eph. 4.18, 19 on the one hand, which are evil: And the 1 stirring Conscience, Exod. 35.21. And 2 the soft or tender Conscience, 2 Chron. 34.27. on the other hand, which are good.  
I shall only add, that as with respect to the former vices, which are of different degrees, the evil Conscience may be distinguished into that which 1 is sleepy, Rom. 11.8. 2. and that which is stupefied, Isa. 6.10. 3. and that which is seared, 1 Tim. 4.2. So, with respect to the latter virtues, the good Conscience may be also differently distinguished, according to those different degrees. And so there is 1 the awakened Conscience, Cant. 5.2. 2 the attentive Conscience, Deut. 32.46. 3 The attrite or eminently tender Conscience, Psal. 51.17.  
With respect to the latter extreme in the excess, there is a twofold evil of Conscience: 1. There is the dread and terrors of Conscience, flying and declining God's presence, Gen. 3.10. 2 There is the despair and horrors of Conscience, accompanied with a fearful looking for of punishment and judgement Mat. 27.3, 4, 5. Heb. 10.27. So that there is 1 the distracting and troubled Conscience Prov. 15.13. 2 The despairing and tormenting Conscience, Gen. 4.13, 14. Opposite hereunto, there is a twofold good of Conscience. There is 1 the acquiescence and rest of Conscience, Mat. 11.29. 2 The assurance and rejoicing of Conscience, 2 Cor. 1.12. Agreeably whereunto there is 1 the appeased and quiet Conscience, Psal. 116.7. 2 The assured and comforted Conscience, Heb. 10.22. Prov. 15.15.  
These things will require and receive a● fuller enquiry into, and explication of them in the ensuing tract. This Corollary shall conclude the present question. Since the good and the evil Conscience are so manifold; the greater is your work, and should be your watchfulness for the obtaining and ordering of a good Conscience, and for the preventing and purging out of an evil Conscience.   

CHAP. II. Of the good and evil Conscience according to their stated habitude.  
Q. 1. Whether we are to look upon our Consciences as such that are by nature evil?  
THat we may prevent mistakes, some distinctions must be premised of this term by nature: It may be and sometimes is understood for, 1. That which is by and according to the constitution of Man's nature; as when we say, Man doth by nature consist of a true body, and a reasonable soul. Thus whatsoever is a principle or part of Man's nature is said to be natural to him. 2. For that which is by and according to a consecution or emanation from Man's nature. As when we say, Man is by nature endowed with an Understanding, Will, etc. Thus the powers and properties of Man's nature are said to be natural to him. 3. Or for that which is by and according to a connexion with Man's nature; as Paul saith, We were by nature children of wrath, Eph. 2.3. This condition was connexed with our nature; we were subject to the revenging justice of God, as soon as we received the nature of man. Thus the pravity and pollution of Man's nature, is said to be natural to him.  
The import of this question is not, Whether the Conscience be evil either in regard of its natural constitution or essence: In this sense it must needs be good; because it is by the special efficience and gift of God, Job 32.8. Chap. 20.7. Or 2. in regard of any natural consecution or emanation from its nature. Thus it cannot be bad, but good, for the same reason; because it cometh from the blessed God. whose work is perfect, Deut, 32.4. But 3. in regard of a natural connexion: i.e. Whether Conscience in man, by and according to the condition which is connexed with his nature, be morally evil or sinful, yea or no?  
That every man's Conscience is by nature sinful (in the sense last mentioned) appears.  
First, From the notorious defilement of every man by nature. These propositions are of Apostolical proof, That all have sinned; and that they are all under sin: That all the world is become guilty before God: And that they are all by nature children of wrath, Rom. 3.9, 19, 23. Ephes. 2.3. What is man that he should be clean? and that which is born of a woman that he should be righteous? saith Eliphaz. All persons, and all the parts of man are impure and defiled, Job 15.14, 15, 16. Rom. 3.9— 19 And who can bring a clean thing out of an unclean? To them that are defiled is nothing pure: but even their mind and conscience is defiled, Job 14.4. Tit. 1.15. The leaven of sin hath overspread the whole lump. The leprosy of sin hath left no faculty untainted. The whole head is sick, and the whole heart faint. It reacheth from the crown of the head to the sole of the foot: So that the Conscience is corrupt as well as the corporeal part, 1 Cor. 5.6. Isa. 1.4, 5, 6.  
Secondly, From the notable declarations in the Covenant of Grace. What on God's part is therein more clearly proposed than this? I will put a new spirit within you; I will take away the stony heart out of your flesh, and I will give you an heart of flesh. I will circumcise your hearts; I will put my law in their inward parts, and write it in their hearts, etc. Ezek. 11.19, 20. Chap. 36.26. Jer. 31.33. Deut. 30.6. And what can on man's part then be more clearly supposed than this? That the heart of man is of a stony, adamantine and uncircumcised temper; without the sculpture of any saving truth,  grace takes him within the Covenant. And surely by nature, the sons of men are all strangers from the Covenants of Promise, Zach. 7.12. Jer. 9.26, 27. 2 Cor. 3.3. Eph. 2.12. cum 3.  
Thirdly, From the known design of the Commandments and conveyance of Grace: A good Conscience is the end of God's Commandments, 1 Tim. 1.5. 1 Pet. 3.16. If Conscience were good by nature, how should the goodness thereof be the end and effect of the Gospel of Grace? A good Conscience was not found by the Gospel, in the regions where it came, but was the fruit of the Gospel. The Gospel was sent amongst them, not as supposing their Conscience already good; but to set them right. and leave them good whom it found bad, Act. 26.18, 20. 1 Cor. 14.24, 25▪ Heb. 4.12. A good Conscience is the effect of the grace of faith in Christ; God purifying men's hearts by faith, Act. 15.9. Heb. 10.22. Before the coming of faith then, the Conscience is defiled; To the unbeliever nothing 〈◊〉 pure. And manifest enough it is, that faith it Christ never grew in the garden of nature, when most pure from the weeds of sin, which the Fall hath brought in; but is an eflux of divine grace, and an especial gift of God, Tit. 1.15. Heb. 11.6. Eph. 2.8. Phil. 1.29.  
Fourthly, From the necessary diffusion of sanctifying grace throughout the whole nature of Man; The God of peace sanctify you wholly: the whole then was sinful. And I pray God your whole spirit, and soul and body, be preserved blameless, etc. The upper region of Man's soul then, and which is rational; as well as the lower region, and which is more sensitive were stained and culpable. The Conscience therefore cannot but be corrupted, 1 Thes. 5.23. The Conscience could neither require nor receive the renovation of grace, if it were righteous by nature: But renovation passeth through all the parts and powers; Behold all things are become new. This is to put on the new man, and to put off the old man. Sin did, and Sanctification now doth extend itself over all the man, especially the mind. To be renewed is eminently in the spirit of our mind, 2 Cor. 5.17. Eph. 4.22, 23, 24.  
Fifthly, From the noted derivation of a good Conscience to us, by means of Christ: Till his blood be sprinkled on us, the Conscience is not sanctified in us, as is implied Heb. 9.14. 'Tis the blood of Christ, Who through the eternal Spirit offered himself without spot to God, which purgeth your Consciences from dead works to serve the living God, Hebr. 9.14. Conscience is impure then, till Christ purgeth it: 'Tis he freeth it from sin, and fitteth it for God's service. But by nature we are all without Christ; alienated and enemies in our minds by wicked works. Men do not come by nature, but are called by grace unto the fellowship of the Son Jesus Christ, Eph. 2.12. cum 3. Col. 1.21. 1 Cor. 1.9.  
Sixthly, From the notable defilement of Conscience in the discharge of its acts and offices. Now laesae actiones laesas facultates indicant. It must needs be a maimed and diseased power, that puts forth such maimed and diseased performances. These I shall briefly instance in the next Question, and judge needful, to pluck down the pride of Man, and to preserve you from the dangerous precipices of many, who cry up Conscience, and its conduct for Salvation, instead of calling men to Christ, and to the conduct of the Scriptures.  
Q. 2. What are the evils of Man's Conscience naturally, which we should be heedful of, and and humbled under?  
Though I cannot fully open that sink of sin, which lieth here, (a work that is more accurately done by an acute and able hand 
* Anth. Burgess Orig. sin, par. 3. c. 2. §. 1— 8. ); and though a further manifestation hereof must follow in our ventilation of the several sorts of an evil Conscience, of which hereafter; yet something shall be done, for the discovery of this evil and putrefaction.  
Conscience may be considered, either as it is to conserve and ark up laws and rules of practice, or as it is to come and apply these laws and rules. 'Tis miserably corrupt in both. How far it falls short as to the former, will be of particular discussion hereafter, when I come to speak of the natural Conscience; Oh how it is darkened, depraved, disabled! as concerns the matter of an holy life in this world, and the means of an happy life in the world to come. How are men alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart! Rom. 1.21. Eph. 4.18. 1 Pet. 1.14.  
The main concernment of Conscience is to apply rules of practice. And here how deplorably corrupt it is. (1) Sometimes it doth not apply at all. How many practical notions are swimming in the head, that never sink into the heart, and the heart is never set to consider of or concoct them into practice! How much science and confidence find we in these, Rom. 2.19.— 23. but no Conscience; large and sound apprehensions; but little or no self-application. 1. The evil of Conscience is as to this so eminent, that a general command is not thought enough by God; but it must be particular and expressive, Thou shalt have no other Gods, etc. Thou shalt not covet, etc. Exod. 20.3.— 18. The parable, as pertinent as it was to David's case, never pinched David's Conscience; the Prophet himself was fain to do the office of David's Conscience for him: And Nathan said to David, Thou art the man, etc. 2 Sam. 12.1.— 14. 2. When it doth apply ofttimes, it is not articulately and timely: Christ hath told Peter, Before the Cock crow twice, thou shalt deny me thrice: But the Cock crows the first and second time,  Conscience in Peter maketh application of this advice, Mar. 14.30, 68, 72. Conscience should have applied in joseph's Brethren, before their contract and his captivity in Egypt; but till themselves are captives, their Conscience was much-what silent, Gen. 37.20, etc. cum. 42.21, 22, 3. Or else it doth not apply so authoritatively and throughly as it should. Conscience in man hath the command and empire; ●ut how often is concupiscence too hard for Conscience? and carnal appetitions subjugate Conscience its application; so that bad men ●eep down the truth in unrighteousness, and ●are not to retain God in their knowledge: ●nd good men are sometimes captivated, as ●o the law of their minds, by and unto the law of sin, which warreth in their members, Rom. 1.18, 21, 28. Rom. 7.23, 25. 4. Or not so● abidingly; Conscience applies, and Felix trembles; but the fit is soon over; Conscience the Preacher in the bosom must not be attended, nor Christ's Preacher at the Bar heard out, till a better convenience, Act. 24.25. Conscience is at work with Pharaoh, and while he is heated in the furnace of successive judgements, Conscience is harkening and applying; but after he is out of the fire (like iron) his heart groweth the harder, and less apt to receive an impression, Exod. 8. 1● 32, etc. But more particularly.  
Conscience maketh application, either pe● modum testis; or per modum judicis; as a witness or as a judge; and in both it is very bad.  
1. As a witness, see how wicked it is. 1. 〈◊〉 registering how few of men's faults doth i● file up and book down! So that Davi● brings it to a question, Who can understand his errors, Psal. 19.12. But if there be a vertuou●action, or but an appearance, this is forth with put upon the file and record: witness the common practice, besides the curse of th● Pharisees, Luk. 11.42. Mat. 23.23. 2. 〈◊〉 reflecting: How few reflections are made up on our actions! how few returns are ma●● upon our hearts! insomuch as God saith, harkened and heard, and no man repent him 〈◊〉 his wickedness, saying, what have I done? Je● 8.6. No man put Conscience to the question touching his conversation. 3. In ruminating or considering: How defective and diseased 〈◊〉 Conscience here likewise, as the consequents do evidently demonstrate! insomuch as God is fain to call once and again for it. Now consider this ye that forget God: Now consider your ways, etc. And doth often complain of the general want of it. None considereth in his heart: They consider not in their hearts, that I remember all their wickedness; now their own do have beset them about; They say not in their heart (in the confluence of mercies) let us now fear the Lord our God that giveth the rain, the former and latter rain in his season, etc. Psal. 50.22. Hag. 1.5. Isa. 44.19. Hos. 7.2. Jer. 5.24. 4. In reporting: Oh how corrupt and partial Conscience is in this! Not a word doth Samuel hear from Saul (till necessitated thereunto) in aggravating his sin; but how many in apologizing for it. Not a syllable is to be seen in the Pharisees plea and prayer for self-judging, or for self-abasing; but the substance of it is for self-justifying and self-advancing, 1 Sam. 13.11, 12. Chap. 15.13, 15, 20, etc.  
2. Conscience makes application as a judge; and herein it miscarrieth likewise: How severe is it ordinarily abroad! but how slight at home, further than it is sanctified! Are there not many who judge even the mote in their brother's eye, that yet can indulge a beam meanwhile in their own eyes, Mat. 7.2, 3, 4. And damn the same things in others, which they do themselves! Rom. 2.1. etc. The faithful themselves have not been free under a prevailing temptation. Hath Tamar played the strumpet? Bring her forth, saith Judah, and let her be burnt. But never a blow is given by Conscience, as concerned his sin and folly with her, till the Bracelets and staff, and Signet are produced, Gen. 38.13— 27. David's anger was greatly kindled, and as the Lord liveth (saith he) the man shall surely die, that had stolen the poor man's lamb, in nathan's Parable. But meanwhile his Conscience had no sense of, nor gave sentence for his own provocation, which run parallel therewith; till the Prophet presseth it and putteth it home upon him, 2 Sam. 12.5, 6, 7, etc.  
The judgement Conscience is to make is, either with relation to former things and times, or else to future.  
1. With relation to former things and times Conscience is to accuse or excuse. But in each it is (ordinarily) very evil; 1. Sometimes 'tis out in the the matter; It excuseth and covereth, where it should accuse and condemn. They all with one consent began to make excuse, Luk. 14.18. where their Conscience should have been accusing; and they have been manifesting their repentance for their sin and making ready for the supper. It accuseth and condemneth sometimes where it should rather excuse, yea commend: Ye said also, behold what a weariness is it; and ye have snuff●● at it, saith the Lord of hosts, etc. Conscience counts and judgeth God's service, and a godly strictness, profitless, painful, irksome, evil, etc. Mal. 1.13. Job 21.15. Chap. 35.3. Amos 8.5. Exod. 5.2. 2. Sometimes 'tis outs in the measure; generally it is in one extreme or other, either over or under. Conscience accused Cain, as also Judas; but to that extremity, as ended in despair and horror. It accused Ahab and Felix; but not as might infer the hatred of their sins, or alteration of their states, Gen. 4.13, etc. Mat. 27.3, 4, 5. 1 King. 21.29. cum Chap. 22. Act. 24.25, 26, 27. 3. Most times 'tis out in the method and circumstance of time: Conscience should be checking and curbing in the first motion of sin within; but concupiscence ordinarily conceiveth and bringeth forth,  Conscience checketh it, or censureth the sinner. Conscience should have anticipated that act of pride and carnal confidence in David's numbering the people, at least should have been accusing while that act was a consummating: But nine months and twenty days are run out,  Conscience gives him a rebuke, And David's heart smote him, after that he had numbered the people. Conscience condemned the sin of Judas, but not till he saw the condemning of Jesus, 2 Sam. 24.8, 10. Mat. 27.3. 4. At all times 'tis out in the manner, if God should be severe and weigh it in the scales of his Justice: Who can say I have made my heart clean; I am pure from my sin? That his Conscience hath discharged its office, with that freedom and faithfulness, with that openess and holiness, with that sincerity and self-denial, etc. as is due from us? Who can understand his errors? Prov. 20.9. Eccles. 7.20. Psal. 19.12.  
2. With relation to future things and tims, Conscience is authoritatively to direct and determine; 1. Subordinately under God and as from God, as the chief Governor; 2. Supremely to and for God as the chief good and end. But alas! how sinful is it here likewise!  
1. How little doth it attend! insomuch as God complains, None saith, restore; and calls out, Who will hearken and hear for the time to come? Isa. 42.23. How few are there that (with Mary) ponder those things in their hearts, which concern the aftertimes and their eternal peace. But how many that hold fast deceit, that refuse to return, and set their heart on their iniquity, rather than to seek out their duty: And because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil, Luk. 2.19. Jer. 8.5. Chap. 5.3. Hos. 4.8. Eccles. 8.11.  
2. How lost is its authority! Conscience hath much-what left its subordination to God and his word: Lo, they have rejected the word of the Lord, and what wisdom is in them, Jer. 8.9. Chap. 6.10. The Commandments of Men are received, and the Commandments of God are rejected by the Pharisees; and Conscience is pretended and pleaded, Mat. 15.1.— 10. Mar. 7.1.— 14. Conscience hath much what lost also its superiority over the Will and Affections, which it should overrule and order. God calls, and Conscience calls, Return ye every one from his evil way, and make your ways and your do good. And they said, There is no hope; but we will walk aster our own devices, and we will do every one the imagination of his evil heart. And so Conscience is often enslaved, though it cannot be wholly extinguished by corrupt affections, Jer. 18.11, 12. Chap. 2.24, 25. Rom. 1.18, 21, etc.  
3. How low is its aspect! Conscience should order every business to be done; as for and as before God; and should hold back from sin, as that which displeaseth, dishonoureth, and is contrary to God. But alas! how far distant are men's counsels! which abundantly speak the defilement of Conscience. Ahab humbleth himself, but 'tis to anticipate the sufferings denounced from God, not in abhorrence of the sin done against God. Jehu reforms, but 'tis to ensure the Government, not to exalt Godliness. Conscience calls the Pharisees to prayer and almsdeeds; but 'tis to be seen of men, rather than serve God. (Calls the People and the Priests to fasting at some times, to feasting at others) But keeps them within themselves, carrieth them not up to God, as their end, in either, 1 King. 21.21, ad finem. 2 King. 10.28. cum. 31. Mat. 6.2, etc. Zach. 7.5, 6.  
4. How languid are its acts! Conscience is 1. to inform and dictate what we are to do, what to decline; but this it doth many times falsely, most times ineffectually, calling evil good, and good evil; putting darkness for light, and light for darkness: Or if it presenteth our duty right, yet not so as to prevail to the doing thereof regularly, Isa. 5.20. Rom. 1.21. 2. Conscience is to engage and bind us from iniquity to duty. But this it doth, either very feebly, or forbears and lets fall its bonds; in an affliction happily these bonds seem fast and firm; but the heart is not right with God, nor remains steadfast with him, and they soon fall of again. And as for the word spoken to them in the name of the Lord (when the rod is over, they are ready to say), We will not hearken to thee, but we will certainly do whatsoever seems good in our own eyes, etc. Hos. 5.15. chap. 4.6. Ps. 78.34, 37. Jer. 44.16, 17. 3. Conscience is to impel and instigate: but alas! how faintly doth it this, or else forbears it! insomuch as the Prophet complains, There is none that stireth up himself to take hold of thee, Isa. 64.7. And the best of Believers have sound frequent cause of awakening and alaruming their Conscience, Psal. 57.8. chap. 103.1, 2. 4. Yea, Conscience is ready to engage against all this; so corrupt it is as to be angry with the strict and searching Truths of God; and with Ahab to quarrel with God's Elijahs, Hast thou found me, O mine enemy? And to conclude with him against the messengers of God, as he touching Micajah, He never prophesieth good concerning me, but evil: Yea, to hate the good, and love the evil; to hate him that rebuketh in the gate; to hate the light, and will not come to the light lest his deeds should be reproved, 1 King. 21.20. ch. 22.8. Mich. 3.2. Amos 5.10. Joh. 3.19, 20.  
How extreme then is the evil of Conscience further than it is purged by the blood of Christ! What cause have we then of continual humiliation and of highest circumspection! How careful should we be to get Conscience cleansed and cured! which leads us to the next Question.  
Q. 3. How may we be cured of an evil Conscience?  
The cure of the several evils or sicknesses of Conscience, as also the cure of the several sorts of an evil Conscience must be expected by you, and will be endeavoured by me, more particularly hereafter. The cure of the evil state of the Conscience is the concernment I have now before me; I suppose you sensible, that the state thereof is bad. In order to the setting right of it; I advise that,  
I. You submit to your Convictions. These Convictions come from the spirit, do not quash them, as thou wouldst not quench the spirit, or wouldst consult thy Salvation, Joh. 16.8. Gen. 6.3. Hos. 4.4, 5. See (1) Thou do not stifle or suppress them: They held the truth down in unrighteousness, and liked not to retain God in their knowledge, Rom. 1. What became of it? Therefore God gave them over to a reprobate mind, And now farewell Convictions, farewell Conscience, till they feel the effect of such a constupration (happily) in eternal condemnation; they are filled with all manner of unrighteousness, and are fatting for eternal ruin, ver. 18, 21, 24, 28, 29, etc. This is the hazard thou runnest, especially upon iterated acts of rebellion, Prov. 1.24.— 33. Psal. 81.11, 12. Mat. 13.14, 15. Prov. 29.1. And though justice may not take this advantage against thee, yet every stifled Conviction will now add to the hardening of thy Conscience, and to the augmenting of thy shame, sorrow and self-confusion, when God shall awaken Conscience, Zeph. 7.11, 12. Rom. 2.4, 5. Jer. 31.19. (2) Thou do not sit down or sit still under them. Is Conscience convinced, how canst thou be quiet? Are these chains to sleep in? What! condemned of thyself, and yet sit quiet? What if God should condemn thee too! Methinks we should hear thee crying out with the Jailor and those Jews, Men and Brethren, what shall we do? Sirs, what must I do to be saved? And like the two blind men, the more others are complaining, the more should you be crying, Tit. 3.11. 1 Joh. 3.20. Act. 2.37. c. 16.29, 30. Mat. 20.30, 31. I say therefore to you, as the Lepers said among themselves, Why sit you here until you die? Arise and be doing if Conscience kill you, you can but die, 2 King. 7.3, 4. (3) See thou do not shift them off: They were convicted by their own Conscience, (Joh. 8.) but it came to no good, they stealing away from Christ, and shifting away from Conscience, every one to his course of life. Cain baffles Conscience with building Cities, and a crowd of secular businesses. Saul is melancholy (happily Convictions might be upon him from the Lord, though this was not all), and he must have the Ministrel, the music, Joh. 8.9. Gen. 4.15, 17. 1 Sam. 16.23. See thou be not diverted from thy Convictions by any company, especially which is sinful; or by any secular contrivance; and that thou do not dismiss them, as Felix did his, till another convenience, whose Conscience as far as appears did ever after contract more guilt and filthiness, Act. 24.25, 26, 27. To day therefore while it is called to day, hear God's voice, and do not harden your hearts, lest to your voluntary hardening and aversation from Conviction, God add a judicial hardening, and afford you no more Convictions, Hebr. 3.7.— 16.4, 7.  
II. Speak to Conscience, and suffer that to speak to unto you; common often with it, and ask it, What have I done? and (as the Lord asked Cain) What hast thou done? As ever you would have Conscience throughly salved, you must throughly search; let your probe go to the bottom of its ulcerated nature; let thy spirit make diligent search, Psal. 4.4. Jer. 8.6. Gen. 4.10. Psal. 77.6. Having searched it, speak to it; tell it of its sick, sad, perilous and pitiful estate; tell it of its rottenness and God's revenging justice. Show it its extensive diseases, and the eternal death that will ensue without its effectual change. Speak to it of the searcher of hearts, and that he seethe all its sins and shifts. God often imputeth the sinfulness of men's hearts to this, that they say not in their hearts, they set not to their heart, and particularly that they say heart not to their; (Heb.) that I remember all their wickedness, Jer. 5.24. Isa. 44.19. Hos. 7.2. Marg. Yea, and suffer Conscience to speak to you, while it tells you of your sins, or of its sinfulness. The knowledge of your case is a fair step towards your cure. Do not silence or suspend Conscience, or shut its mouth, or thy ears, against its clamours. Conscience calls to you, as Jotham to the men of Shechem, Harken unto me that God may hearken unto you; and if you will not hear, and if you will not lay it to heart, be sure the end will be full of hazard: Wrath is like to come upon you to the uttermost, who charge Conscience as the Jews sometimes did the Ministers of Christ, That they teach no more in this Name: Or are ready to chide Conscience as Amaziah sometime quipped the Prophet's confidence, Art thou made of the King's counsel? forbear, why shouldst thou be smitten? Judg. 9 Mal. 2.2. 1 Thes. 2.16. Act. 4.18. 2 Chr. 25.16, 17.  
III. Stir up and strengthen consideration: The badness of Conscience grows out of your backwardness to consider, Israel doth not know, my people doth not consider: What cometh of it? Ah sinful Nation! a people laden with iniquity, etc. Isa. 1.34. They considered not in their heart; thence were they so corrupt both in their hearts and actions, Hos. 7.1, 2, etc. When God would have men rectify their Conscience, he would therefore have them to recall and consider with themselves, Psal. 50.21, 22. Isa. 44.19. c. 41.20. Harken then, Oh careless sinner, and consider; (1) If Conscience be bad, your Conversations are bad; if not in the account of man, yet in the account of God, who seethe not as man seethe, Man looketh on the outward appearance, but the Lord looketh on the heart, 1 Sam. 16.7. Can the salt-spring yield fresh streams, or will the sharp thorn bring forth sweet grapes? Every tree (saith our Saviour) is known by his own fruit: For of thorns men do not gather figs, nor of a bramble-bush gather they grapes. He applies it to the case in hand, An evil man out of the evil treasure of his heart, bringeth forth evil things. Let Conscience be evil, and thy Conversation, thy Communication is not like to be good. For these things which proceed out of the mouth, come forth from the heart, and they defile the man. And this know, though thy conversation be bad, thy Conscience is worse. Here is the treasures, 'tis out of the abundance of the heart, Jam. 3.11, 12. Luk. 6.44, 45. Mat. 15.18, 19 (2) Is Conscience evil? your callings are evil; though not in themselves, yet to yourselves. If this be depraved, there is nothing pure to you; your tables become a snare, and your trading becomes a sin. Is Conscience corrupt? the Farm, the Oxen, the Wife will keep you from Christ, which should carry you to him, and your ploughing, yea your praying is sin, Tit. 1.15. Psal. 69.22. Luk. 14.18, 19, 20. Prov. 21.4. Psal. 109.8. (3) Is Conscience evil, your comforts are evil? Inward comforts are but ensnaring cheats, and the illusions and cousenliges of the evil one. For all true and gracious comforts arise from the testimony of a good Conscience; otherwise, while you bless, God doth curse, Job 8.19. 2 Cor. 1.12. Deut. 29.19, 20. Your outward comforts are overgrown with curses; your rich estates will be the ruin of your souls; your eminent pleasures will end in perdition; and the greater is your confluence, the greater will be your confusion, if guilt shall still abide upon your Conscience, If ye will not lay it to heart, saith the Lord of Hosts, I will even send a curse upon you, and I will curse your blessings; yea, I have cursed them already, because ye do not lay it to heart, Deut. 28.15,— ad finem, Eccles. 7.13. Jam. 5.3,— 6. Rev. 18.7. Mal. 2.2. (4) Is Conscience evil, you have no interest in Christ? An interest in Christ, and an evil Conscience are things inconsistent; who doth always purge their Conscience, whom he proprietateth in his choice benefits: True it is, the privileges by Christ are large; but as Peter told Simou Magus, so must I tell thee upon the same reason, Thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God, Heb. 9.14. c. 10.22. Act. 8.21. (5) Is Conscience evil, your choicest endeavours are also evil; because you frustrate the end of the Commandment, which is to free you from an evil Conscience; and are not framed to that entireness, which the Commandment enjoineth and expecteth, unless your hearts are sprinkled from an evil Conscience, you have no access to God, nor can hope for acceptance; much less can you have assurance: your prayers are turned into sins and provocations. So long as Conscience was statedly sinful, God accounted the most costly Sacrifices of the Jews, (wherewith went supplications also), but as so many splendid mockeries, and they were so far from receiving acceptation, that they were reckoned abomination, 1 Tim. 1.5. Jam. 4.8. Heb. 10.22. Psal. 109.8. Isa. 66.3, 4. Prov. 21.27. (6) Is Conscience evil, be sure the consequence will be evil, if you continue this evil: So long as Conscience is bad, no one capacity or faculty can be good, which are all under the empire and influence of Conscience. If thine eye be evil, the whole body is full of darkness; and if the light that is in thee be darkness, how great is that darkness! Mat. 6.23. But this is not all, mind the place of Conscience, miserable must be the issue of an evil and polluted Conscience, Corruptio optimi pessima; You that are fearless of its sin now, shall feel its sting hereafter, and shriek and roar with the corrodings of that worm which you would not here attempt to kill or cure. It's evil of sin will issue in extremest and eternal sufferings if not timely salved. Cure it, or it will kill and condemn you, and you will contract condemnation from God unto you, Mar. 9.44. Isa. 66.24. 1 Joh. 3.20.  
iv Speed your conversion from sin; your Conscience must needs be sinful, so long as your sin continueth. If you continue in a sinful state, the state of Conscience must needs be sinful. If you are defiled, this is defiled: If you are after the flesh, so is this also; Tit. 1.15. Rom. 8.5, 6, 7, 8. If you would heal Conscience, then hasten your conversion; do not only try your ways, but turn to the Lord, who will bind up that which is broken, Lam. 3.40. Hos. 6.1. The change of your condition includeth the change of Conscience: Turn you at God's reproof, and he will pour out his spirit upon you; and than you are no more in the flesh, but in the spirit; the motions and mindings of Conscience shall be no more so fleshly, Prov. 1.27. Rom. 8.9. c. 7.5, 6.  
V Strike in with Christ: The stain of Conscience is such, that none but the sprinklings of Christ's blood upon it, can purge it from dead works to serve the living God, Heb. 10.22. c. 9.14. The evil of Conscience came in originally by the first Adam, and is only healed by the second Adam. Hasten to him by an active faith. This is that bunch of Hyssop which sprinkleth this blood upon you, and so the Conscience becomes clean in the sight of God, Psal. 51.7. Would you have Conscience cured from its evil state? close with Christ, by a sound faith: He dwelleth in the heart by faith, Eph. 3.17.  
VI Search and put the Covenant into suit; follow him that did create, and can alone cure the Conscience with iterated prayers, and with the instance and pressing of his promises. Peruse his Promises, I will take away the stony heart out of their flesh, etc. Ezek. 11.19, 20. c. 36.26, 27. Deut. 30.6. Plead them in your petitions. He will yet for this be enquired of by the house of Israel, Ezek. 36.37. Unfold the pravity of your Hearts and Consciences; Lord, I acknowledge my Conscience is miserably corrupted; far departed from thy first Creation, and foully depraved both by the fall of Adam, and my own voluntary d●fections. Behold, I bring thee an old and obdurate Heart, Lord renew and mollify it; a diseased and defiled Heart, Lord, repair and purge it; an Heart of stone and adamant, inflexible to thy ducture, impenetrable by thy displeasure, etc. Lord, remove it, and renew me. Urge him with his Promises to do it, and thine own heart therewith also, to deliberate and draw from them. Lord, hast thou not said, A new heart will I give you, and a new spirit will I put within you; I will ●ake away the stony heart out of your flesh, and I will give you an heart of flesh. O make good ●hy word to thy poor creature, who can no ●ore cure this heart of stone, than I can ●reate another world. Create in me a clean heart, 〈◊〉 God, and renew a right spirit within me: So David, Psal. 51.10. See further helps hereafter.  
Q. 4. How may we know whether our Consciences are Evangelically good or bad?  
Be plain with Conscience, §. 1 and let it be ●ain with thee: But in regard our Conscience may and doth put a paralogism upon 〈◊〉, and its argumentation is ofttimes sophi●●cal and fallacious, through the depravedness of our natures (of which hereafter) and so men deceive their own selves, Jam. 1. 2● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It therefore requireth the stricter care and caution in your part, and circumspection on mine, how we manage thi● work: To which end before I propound marks 
* See Dik. Good Conscience ch 7, 8, 9 p. 73. ad 128. Sheffield Good Conscience, ch. 24. Bald wins cas. Conscience, ch. 12.  I would promise this brief animadversion for preventing mistakes 
* See sheffield's Good Conscience, ch. 18. 2●. ; that you may 〈◊〉 conclude the goodness of your Conscience either from their past or present 1 scrupulos●● 2 smart or trouble on the one hand, 3 still●● or quiet on the other, without further a● fuller evidence. Which I shall put upon a 〈◊〉 deliberate enquiry hereafter.  
The stated habitude of your Conscience may be discerned by these five things, T●● adjuncts, the acts, the absoluteness, the aspe● the answer of the Conscience.  
First, §. 2 By the Adjuncts of Conscience, a● your Consciences Evangelically pure, or defiled Evangelically at peace, or disquieted? 〈◊〉 lightened, or still in darkness? are they since●● and upright, or but hollow and hypocritical soft and tender, or but hardened and obdura●● These things will be put upon a distinct t●●● hereafter.  
Secondly, §. 3 By the acts of your Conscience acts speak the powers and habits whe● they are; good acts speak them good; 〈◊〉 acts speak them evil; you shall know them their fruits; a good tree cannot bring fo● evil fruit; neither can a corrupt tree bring forth good fruit, Mat. 7.16, 17, 18. Thus the acts of Conscience naturally good bespeak a good natural Conscience; the acts of Conscience which are morally good bespeak a good moral Conscience; and the acts of Conscience which are Evangelically good bespeak a good Evangelical Conscience. Of this is the enquiry.  
Q. May we conclude our Consciences are good, because their acts are good?  
I answer, 1. §. 4 Though you may not conclude it from a few occasional acts; for even a bad Conscience may call and keep you to that which is good for a fit as long as the force of such an occasion or inducement lasts; witness Saul, Simon Magus, and those Psal. 78.34.— 38. 1 Sam. 24.16, etc. 26.21, etc. Act. 3.13. Yet, when such acts become fixed and ordinary; when, though there may be some diversions, as were in Job and Paul, yet the main stream and current of its acts are carried in an Evangelical channel, from sin to righteousness, you may now conclude the goodness of your Conscience, Job 27.3, 4. cum 5. Rom. 7.25. cum praeced. 2. Though the good acts of Conscience materially considered, will not ●rgue the goodness of Conscience; for there have been acts for their matter very good, where the heart and mind have been very ●ad, Joh. 8.9. Rom. 2.15. Psal. 78.34, 35, ●6. yet its good acts formally considered, as ●e take in with the matter of these acts, the ●anner also wherein, and motives whereupon they are put forth, do argue a good Conscience; for such grapes cannot grow upon thistles; nor can a salt fountain yield such sweet water. We may argue from the effect to the cause, from holy and good operations to a good and holy Origine, as Paul doth in this case, Heb. 13.18. Act. 24.16.  
What are the acts of your Conscience then? what ordinarily doth it? thence you may conclude its habitude, and how 'tis ordinarily disposed. There are the elicit and imperate acts of Conscience; how are these discharged? is it from Evangelical motives, and in an Evangelical manner?  
Conscience is 1. to dictate truth; and doth it dictate Gospel-truths and duties? Repentance towards God, and Faith towards our Lord Jesus Christ? To deny yourselves, and take up your cross? To love your enemies, and bless them that hate you? To endure grief, suffering wrongfully, and overcome ev●● with good, etc. Act. 20.21. Mar. 8.34. Mat. 5.44. 1 Pet. 2.19. Rom. 12.21. Are the Consciences not only enlightened in, but engaged b● these commands? But more particularly, doth the Conscience dictate these Gospel-truths to be done upon Gospel-terms? To be done (1) to and for Christ, as your head and ruler? And can your Conscience say in sincerity, The Lord is o● Judge, the Lord is our King, the Lord is our Lawgiver? And that you esteem all but loss, fo● the excellency of the knowledge of Jesus Chri●● your Lord? [Isa. 33.22. Phil. 3.8.] 2. To be done in and through Christ as your Intercessor and Redeemer? To do all in the name of our Lord Jesus, with the rejecting of your own righteousness, and resting upon the grace of God in him alone for your reward and acceptance? [Col. 3.17. Phil. 3.9. Dan. 9.18. 1 Pet. 2.5.] And doth not thy Conscience only dictate this in the Theory, but descends to the Praxis? And doth it not only inform this in the notion, but doth it infer and induce it in the ordinary course of thy Conversation? Thou hast then a good Conscience.  
2. Conscience is to deliver its testimony. How doth your Conscience testify? Doth it testify to and for the Gospel? to the authority thereof, above all laws over you? to the amiableness thereof above all doctrines to you? to the sin-subduing and soulsaving efficacy thereof upon you? and to the singular and surpassing excellency thereof unto you? [Act. 4.19, 20. Rom. 1.16. 1 Thes. 1.5, 6. Psal. 119.72.] Doth Conscience testify with and according to the Gospel? Are you wont to pray for the especial teachings of the spirit, in prevention of a false testimony? To put yourselves as in his sight and presence, that it may produce a good and true testimony? And do you prise and prefer the Spirits testimony before that of your spirits, and are prevailingly steered by his witness with your Conscience; and can provoke and call in with Peter his allseeing knowledge? Lord, thou knowest all things, and thou knowest that I love thee, Job 34.32. Psal. 139.23, 24. 2 Cor. 2.17. Rom. 8.16. Joh. 21.17. This is a good Conscience. I forbear to instance further.  
Thirdly, §. 5 By the absoluteness and universality of the good Conscience; that Conscience is not good at all that is not good in all. Paul trusts he had a good Conscience; but whence appeared it? In all things he was willing to live honestly, Heb. 13.18.  
Q. May we argue the goodness of our Conscience, by and from their Universality and Absoluteness?  
I answer you may and should as Paul doth; §. 6 but must attentively consider that the Universality by which you prove it, is not to be an Universality in the degrees of goodness, which is reserved for glory; but an Universality as to the parts of goodness, which is inseparable from grace, 1 King. 9.4. Luk. 1.6. 1 Chron. 29.19. So then the Conscience that is unfeignedly good is universally good as it respects all the parts; though it cannot here reach all the perfection and degrees of goodness.  
I. §. 7 'Tis good as to all concernments; good at first Table, and good at second-Table-duties, Willing in all things to live honestly, Heb. 13.18. 'Tis not good at matters of holiness, and bad at matters of honesty; or good at matters of honesty, and bad at matters of holiness; but good, both as to holiness and as to honesty, whereof the good Conscience ever makes a good conjunction, 1 Tim. 2.2. Luk. 8.15. Let the formal hypocrite be for inoffensiveness to God, while he indulgeth himself in his offensiveness to man; let the civil Justiciary be for inoffensiveness to man, while be indulgeth his inobedience and offensiveness to God. But the great exercise and endeavour of the good Conscience is to preserve itself, void of offence both towards God, (the object of all those religious deuce required in the first table) and towards men, (the object of all that righteousness required in the second Table), Act. 24.16. It provides for honest things, not only in the sight of the Lord, but in the sight of men, 2 Cor. 8.21. Your Consciences are evil who are careless of either Table. She that was for dividing the Child was not indeed the Mother, 1 King. 3.26, 27. Though you are devout towards God, if you are dishonest towards men, or dissolute in yourselves, you have an evil Conscience. And though you are upright in your transactions and deal with men, if you are regardless of the truths and duties of godliness or sobriety, you have still but an evil Conscience: See these instances, Mat. 23.14. ch. 15.4, 5. Isa. 58.2.— 9 Prov. 7.13.— 16. Luk. 18.11, 12. Mat. 19.20, 21, 22. The good Conscience is not disjunctive, but copulative in its duties, and will give Christ his due, and Caesar his. You then that impartially consult both Tables in your practice; that knit religion towards God with righteousness towards Men; that follow after both things holy, and things honest; things just, and things pure; and are taught to live both soberly, righteously, and godly in this present world; your conversations are in godly sincerity, and you have a good Conscience. May you rejoice in its testimony, Psal. 15.2. Isa. 33.15. Phil. 4.8. Tit. 2.12. 2 Cor. 1.12.  
II. §, 8 'Tis good as to all the Commandments: The good Conscience is set to do all God's Commandments; God chargeth all his Commandments upon the Conscience. Keep and seek for all the Commandments of the Lord your God, 1 Chron. 28.8. Deut. 11.8, 22. ch. 26.18. And the good Conscience chargeth them all upon the godly, to keep all the command he knoweth, and to seek all the command he knoweth not, that he may keep them▪ We are all here present before God, saith Cornelius, to hear all things that are commanded of God, Act. 10.33. The good Conscience count● all God's Commandments to be good; A●● thy Commandments are sure, all thy Commandments are faithful. It saith not only that they are all truth, but all thy Commandments are righteousness, Psal. 111.7. c. 119.86▪ 151, 172. The good Conscience would know all God's Commandments, because good, and that he may keep them. Oh, that my way were directed (saith he) to keep thy statutes! 〈◊〉 let me not wander from thy Commandments O hid not thy Commandments from me! Tea●● me, O Lord, the way of thy statutes, and I sha●● keep it unto the end. Give me understanding, an● I shall keep thy Law; yea, I shall observe it with my whole heart, Psal. 119.5, 10, 19, 33, 34▪ 'Tis true, corrupt flesh may and will ever and anon be retracting and impleading it; bu● the good Conscience fights it out, and is finally victorious. He hath sworn, and he wi●● perform it, that he will keep Gods righteous judgements: And I will walk at liberty (saith this Soul, for I seek thy precepts, ver. 106, 45. The good Conscience would keep all God's Commandments which he knoweth. He may be weak in many things, but he is willing in all things to live honestly. He allows himself in no known aversation from any one of God's Testimonies. His heart is inclined to perform God's statutes always: If the habitual temper be enquired into, whatever his declinings be under the heat of tentation, with his mind he serves the law of God, Heb. 13.18. Rom. 7.15, 25. Psal. 119.112. How is it with your Consciences then? Adhere they closely to the commands and traditions of men, but mean while are careless of the Commands and Truths of God? Or, are they herein observedly strict, in Mint, anise and Cummin, the lesser matters of the Law, while mean time they omit Mercy, Judgement and Faith, the greater matters of the Law? Are they partial, and upon reserves in the matters of Piety, and of his Precepts? And do they ordinarily allow the forbearance of, or formality in any self-displeasing, secret or inobserved duties? You have then an evil Conscience. Mar. 7.6.— 10. Mat. 23.23. Mal. 2.9. 1 Joh. 2.4. But do they esteem all God's Precepts concerning all things to be right? Do you walk in all the Commandments and Ordinances of God, with Zachary and Elizabeth? Have you a respect to all God's Commandments? Then shall you not be ashamed, it is well with Conscience, and shall be well you in the conclusion, Psal. 119.6, 128. Luk. 1.6. Jer. 7.23. The integrity of David's heart hath the divine impression and allowance, or approbation, while it was set to do according to all that God had commanded him, 1 King. 9.4. 2 Chron. 7.17.  
(3) 'Tis good as concerns all Corruptions, §. 9 which it doth both avoid and abhor. He would abstain from, and doth hate every false way, Psal. 119.2, 3, 128. It refrains the feet from every evil way, that we may keep to the Word of God without us, and keep up the work of God within us, Psal. 119.101, 104. This Soul may actually, and doth often sin, but he allows not what he doth, and may say with Paul, What I hate, that do I, Rom. 7.15. A good Conscience then will not allow of any evil of corruption, not any manner, or any measure, any kind, or to any degree. It would have iniquity, all iniquity, and all of iniquity taken away; the pollution and power, as well as punishment, and will rather choose the greatest suffering than the least sin, Hos. 14.2. Psal. 139.24. Heb. 11.25. How can I do this great wickedness and sin against God? This is the reasoning of the good Conscience. I will take heed to my ways, that I sin not, I am purposed, that my mouth shall not transgress. These are the resolutions of the good Conscience, Gen. 39.9. Psal. 39.1. c. 17.3. How is it with Conscience? Happily it hath not with Joab turned after Absalon; but hath it turned after Adonijah? Vile and refuse sins it will destroy utterly: But the fatlings, and the best of the sheep, that will best serve your carnal pleasures and profits, especially Agag, the predominant and pleasing sin, must they be spared? Baal's Temple and Priests must fall; but must Jeroboams Calves stand? Sins against the interest of worldly self be crucified, but must sins that feed thy interest be cherished? Ah wicked and wretched Conscience! 1 King. 1.7. 1 Sam. 15.9. 2 King. 10.29. Jam. 4.4. Your Consciences happily strain at Gnats, such and such smaller sins; But can they swallow Camels, greater sins? Your Consciences abhor Idols, but do you commit Sacrilege? You cannot violate a rash Oath with Herod; but can you swear rashly, and slay the innocent servants of the Lord, rather than it shall be said, you have not accomplished it? Ah deplorable and desperate Consciences! Mat. 23.24. Rom. 2.22. Mar. 6.26, 27. Again, it may be your Consciences cannot but accuse for, and do abhor flagitious and open sins; You are not extortioners, unjust, adulterers, etc. But can they allow those of a fresher dye, and less obvious to sight, such as are more small, or more secret? Then surely 'tis an evil Conscience, Luk. 18.11. Ephes. 5.12. Sirs, you whose Consciences are both against small and great, sins open and in secret, against darling sins as well as displeasing; sins that would build up, as well as such as will break down your flesh's interest: You, you are the men and women that have this good Conscience, Psal. 19.12, 13.  
(4) 'Tis good as concerns all our capacities. §. 10 The good Conscience goeth the whole compass of a Christian, of Christianity and of his calling. For the Christian, the good Conscience will have him good without, and good within. 'Tis for inward renovation, as well as outward reformation; for washing the heart, the affections, as well as whiting the appearances, the actions. It's taken up most about the inward and hidden man, calls first for truth in the inward parts, the transforming of the Understanding into divine Truths, and turning in of the Will unto, and determining it upon the Divine goodness. And you shall ever find a good Conscience followed with a good Conversation, Ephes. 4.23, 24. Jer. 4.14. 1 Pet. 3.4. Psal. 51.6. Rom. 12.2. Deut. 26.17. 1 Pet. 3.16. For Christianity, the good Conscience will forgo none, and is found good in all the doctrines and duties, and graces, both of faith and charity. 'Tis not only almost but altogether persuaded to be a Christian: From the heart hath this Soul obeyed the form of Christian doctrine. This Conscience is as were it cast into it, and cometh from it as the vessel from the mould into which it was melted 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . 1 Tim. 1.5. Act. 26.28, 29. Rom. 6.17. For our callings; the good Conscience will be good in our particular Callings and relations, as well as good in our general, and as concerns Religion. Good as a Subject, as well as good as a Saint: Innocency was found in me before God, and also before thee, O King, I have done no hurt, saith Daniel, Chap. 6.22. Good as a Minister of a flock, not seeking his own profit, but the profit of many that they may be saved. Good as a Master of a Family; He and his house will serve the Lord: He will walk within his house, with a perfect heart, 1 Cor. 10.33. Josh. 24.15. Psal. 101.2. In short, the good Conscience considers the business, as well as the benefit of the relation and calling; Conscience directs the business, that it be done in the Lord, and as he hath limited, discusses the business, whether it be done or not, and calls over the carriage of it, and asks the son, servant, etc. as Samuel did Saul, What hast thou done? And in a word dictates, that all businesses be done for the Lord, and for Conscience sake, Ephes. 5.22. chap. 6.10. 1 Sam. 13.11. Jer. 8.6. Rom. 13.5. 1 Pet. 2.18, 19 How is it with you then? let Conscience speak, an evil Conversation doth loudly proclaim an evil Conscience: Or is the outside clean, but the inside mean while corrupt? You name the name of Christ, but are your natures still unchanged and carnal? You are good at the doctrine of Christianity, but are you bad at the duties? Good at the Temple, and in God's house, but bad at your Trades, and in your own Houses? Good at the Bible with Judas, but bad at the Bag? Good at your general profession of Religion, but bad in your particular places and relations? You have then but an evil Conscience, Mat. 23.25.— 28. 2 Tim. 2.19, 21. Tit. 1.16. Jer. 7.4— 13. Joh. 12.6. Luk. 16.10, 11. But as for you, whose Consciences run all points of the Compass, respects all parts of your callings; you into whose conversations Conscience like Christ's coat, is woven from the top throughout: You that are willing in a● things to live honestly; to wear the comfort of a good Conscience, as Paul did, and Peter directs tacitly, Heb. 13.10. 2 Cor. 1.12. 1 Pet. 3.16.  
(5) 'Tis good in its whole Compass: §. 11 The Conscience that is truly good is throughly good: This goodness is not at the list only but runs throughout the whole piece. 'Tis often called the perfect heart, 2 Chron. 25.2. 1 King. 11.4. c. 15.3.14. There is no piece or part of the Conscience but is renewed with Grace, though it be renewed but in part: 'Tis good at the rule in the first Proposition; It hath learned not only the truth of Jesus, but the truth as 'tis in Jesus. Good at the reflection it is to make, and the report it is to manifest in the second Proposition. Good at the result from both, in the third Proposition. 'Tis good as a rule, good as a witness, good as a judge; So that the Christian is habitually disposed to do what it enjoineth, and endure what is imposed for Conscience sake, 1 Pet. 2.19. Rom. 13.5. Is Conscience then sanctified throughout? Hath the leaven of special grace leavened the whole lump? Is your heart not only studied, but sound in God's statutes? Then shall you not be ashamed, 1 Thes. 5.23. Psal. 119.80.  
(6) 'Tis good for continuance, §. 12 and in all conditions: The good Conscience is good, as concerns all times, as well as all things. I do exercise myself to have always a Conscience void of offence, saith Paul, Act. 24.16. Though the good Conscience be not always in exercise, yet the good man doth exercise himself to have always a good Conscience. A good Conscience, saith one, holds out constantly; in a good cause without deflection, and in a good course without defection 
* Dykes Good Cons. c. 8. p. 113 . Particular failings thereof cannot but be confessed; but this is the prevailing frame and ordinary constitution of it. Let the times frown or favour, be times of prosperity to, or persecution of the Church and cause of God; yet the good Conscience whether it rain or shine, holds on his way; and he that hath clean hands shall be stronger and stronger, Job 17.9. He may sometimes go out of his way, but never will give it over. This Soul breaketh for the longing it hath to God's Testimonies at all times, and hath respect unto his Statutes continually; his heart may turn aside, but is not turned back; and though it may sometimes deal foolishly, and most times feebly, yet dealeth not falsely in God's Covenant, Psal. 119.20, 117. c. 44.17, 18. Let Satan tempt Job, the Sabeans trouble, etc. his , his Corn, his Sheep, his Servants, his Children, and all are taken from him; but this good Conscience still tarrieth with him. He could hold fast none of that great confluence, but still he holdeth fast this good Conscience, as God himself is witness, and Satan doth not withstand it, Job 1.13.— 20. cum 2.3. Still he holdeth fast his Integrity. Put it upon the enquiry then in your own spirits: What! like Reuben, unstable as waters! Doth Conscience shift as the winds of worldly profit or preferment sit? Now for the Word, and now for the World with Demas? Would you fain have saved Christ and his concernments (as Pilate would from the cruelty of the Jews) even now, and do you by and by sentence him to death, when others would else say, you were no friends to Caesar? What! good only while Jehojadah your Tutor or Minister, etc. lived, and now grown evil? Good only till Balak offers the wages of unrighteousness to you? Good only till the storms of tribulation arise, and then farewell Conscience, and the house falls! Oh miserable and mistaking Consciences! Gen. 49.4. 2 Tim. 4.10. Joh. 19.21. 2 Chron. 24.2, 17, 18. Num. 22.16. 1 Tim. 1.19. Mat. 7.26, 27. Yours is the good and honest heart and conscience, who bring forth fruit with patience or perseverance 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , Luk. 8.15. Review your principles: Can you say, I have inclined my heart to perform thy Statutes always, even to the end? Reflect on your purposes, and are these your practical and permanent resolutions? I will never forget thy precepts; I will keep thy Law continually, for ever and ever: I will walk in the name of the Lord my God for ever and ever. And if Religion will make me vile, I will be more vile. Recall your practice. Have you taken his Testimonies as an heritage for ever? Many perhaps may have been your Persecutors, yet have you not declined from his Testimonies? And will you yet keep his Precepts with the whole heart, whatever be the exigencies befall you, or enticements to flatter you? And shall this God be your God, and your portion for ever? Go and glorify God, and congratulate thyself in the happiness of a good Conscience, Psal. 119.112, 93, 44. Mic. 4.5. 2 Sam. 6.22. Psal. 119.111, 157, 69. & 48.14.73.26.  
Fourthly, §. 13 By the aspect of a good Conscience you may acquaint yourselves whether your Consciences are good. This is towards God, the creator, commander of, and that alone infallibly knoweth the Conscience, 1 Pet. 2.19. Or if towards Man, 'tis but secondarily and subordinately, and towards God primarily. First towards God, then towards Man; towards Man in and for God; towards God above and beyond Man, Act. 24.16.  
Q. §. 14 Whether we may argue the goodness of our Conscience from their aspect towards God? I answer you may. But what you are chief to attend and ask after, is, whether God be chief and principal in its aspect? For an evil Conscience may have an eye upon God, but God is not highest or upmost, Joh. 12.43. Tit. 3.3. And a good Conscience may have an eye upon its own happiness, and the approbation of others, but 'tis upon God first and chiefest, Heb. 11.16. 2 Cor. 4.2. When God ●s the supreme in your intentions, and your ●ighest aims and ambitions are to be accepted of him and approved by him, it is an argument a good Conscience, and affords great confidence, 2 Cor. 5.8, 9, 10, 17, 18. The good Conscience than is,  
(1) For the Power and Authority of God, §. 15 as by which it is principally ruled. The good Conscience will give unto Caesar the things which are Caesar's; he shall have our subjection not only for wrath, but for Conscience sake: But it will not give unto Caesar the things which are Gods, or set Christ beneath Caesar. Conscience remembers there is one Lawgiver, and resolves it, the Lord is our Lawgiver, Mat. 22.21. Joh. 4.12. Isa. 33.12. The good Conscience is for acts of obedience to Governors; but 'tis limited therein and led thereunto principally by the authority of God. 'Tis limited thereby; if Governors command what God countermands, the good Conscience dares not comply to it, saith he. We ought to obey God rather than men. Dani●● purposed in his heart that he would not defile himself with the portion of the King's meat, prohibited by the law: Nor will he decline his prayers to God, whatever be the decree and prohibition of the supreme Governor. Let Baal's worship bear the Princes and public warrant; Elijah and seven thousand more dare not bow the knee to him, o● in it, Act. 5.29. Dan. 1.8. c. 6.10. 1 King. 19.18. 'Tis led thereby also; the good Conscience submits to every ordinance of Man, but 'tis for the Lord's sake: It counsels us to keep the King's commandment; but it's principally quickened by his obligation from, and in regard of the Oath of God, 1 Pet. 2.13. Eccles. 8.2. How is it then? can your Conscience willingly pass the commands of Go● for the commands of Men, and keep their statutes that are contrary to his Commandment and your knowledge, rather than you will come to suffer? Or, do you obey the commands, and take up the ordinances of God, as Hamor and Shechem, and the men of their City did that of Circumcision; But 'tis for compassing Dinah, and the designs they have for Jacob's substance? You own the concernments of Christ, and officiously assist to his cause and interest, as the people sometimes did the Jews, and the rulers of the Provinces brought them their assistance; but is it because the fear of the Jews, or the fear of Mordecai, the Christian Magistrate is fallen upon you? This is an evil Conscience, Hos. 5.11. Mic. 6.16. Gen. 34.22, 23, 24. Esth. 8.17. c. 9.3. You that veil the commands of Men to the commands of God, and in fulfilling his or their Commandments which correspond with his, have your first respects not to humane commands, censures or customs, or your carnal ends; but to the divine command and constitution, with good will doing service, as to the Lord, and not to men; you have one good evidence of a good Conscience, Act. 4.19. Isa. 26.13. Ephes. 6.7.  
(2) §. 16 'Tis for the presence and allseeing eye of God; which it principally respects: The good Conscience eyes principally God's knowledge, O Lord, saith he, thou hast searched me and known me. Not a word in my tongue, not a working of my thoughts but thou knowest it altogether: Unto him therefore he openeth his cause; sets him before his face, and is not so much overruled by this, that man seethe, as by this ordinarily, that God seethe him, and searcheth his heart and reins. This perfect heart is not only for doing that which is good in itself, but for doing it, as in God's sight, Psal. 139.1— 14. Jer. 20.12. Psal. 16.8. c. 7.3, 2 King. 20.3. I have kept thy Precepts, saith this pious Conscience, for all my ways are before thee, Psal. 119.168. How is it then, are you most for God's, or most for man's eye? You make broad your Phylacteries, you do works of Piety perhaps, and works of Charity, but are they done for to be seen of Men? Is this the mark you shoot at principally? Oh gross hypocrisy and unsound Consciences! Mat. 23.5. c. 6.5. Noah and Enoch walked amongst men, but with God: God was most in their eye. The light of Christians shines before men, and as their good works may be seen of them: But it stays not here, they subordinate this to an higher sight and scope, that others seeing their good works, may glorify their Father which is Heaven, Gen. 5.22. c. 6.9. Mat. 5.16. You, that as of God, and as in the sight of God so do and so speak; who are more preponderated in the course of their practice by his presence, than men's privity or persuasives; that walk as before him, and are wrought to a greater willingness in his service, by his heart-searching, than if any others saw you; you have great cause of gratitude to him, and of joy in yourselves, as those who have a good Conscience, 2 Cor. 2.17. Psal. 44.20, 21. Gen. 17.1. 1 Chr. 28.9.  
(3) §. 17 'Tis for the praise and approving itself to God, which it principally regardeth: The good Conscience is first and most for commending itself and us to God. Indeed 'tis not he who commendeth himself, or whom man commendeth, is approved, but whom God commendeth, 2 Cor. 10.18. 'Tis true, he would by manifestation of the truth commend himself to every man's Conscience; and that his service might be accepted of the Saints: But 'tis as in God's sight, and for God's sake, that he may be the more serviceable to his glory in their good; and 'tis first to God, then to their Consciences, 2 Cor. 4.2, 5. Rom. 15.31. 2 Cor. 5.11. The great care therefore of the good Conscience is, to prove and approve what is acceptable unto the Lord: This is that he so aimeth at, and is so ambitious of, that he may be accepted of him, and have grace whereby he may serve him acceptably, Ephes. 5.10. 2 Cor. 5.9. Heb. 12.28. Inquire then, do you seek the praise and approbation of Men more than the praise and approbation of God, court their applause? etc. Oh wretched Consciences! ye are they which justify yourselves before men, but God knoweth your Hearts' and this know, that which is highly esteemed amongst men is abon●nation in the sight of God, Joh. 5.44. c. 12.43. Luk. 16.15. But you that seek the honour that cometh from God only, and set the highest account upon his comprobation, whose praise is not of men, but of God▪ that seek his favour with your whole heart, and that the words of your mouth, and meditations of your heart may be acceptable in his sight; Yours, yours, is the good Conscience, Joh. 12.43. Rom. 2.29. Psal. 119.68. c. 19.13, 14.  
(4) §. 18 'Tis for pleasing and applying himself to God, to which it principally refers: The good Conscience is for Compliance to Gods Will, and would so carry itself in its whole work, as it and we might receive enoch's Testimony; That he pleased God: And this one argument is of most observed avail with it, That God is pleased, Heb. 11.5. c. 13.16. 'Tis true, it is willing to please his Neighbour for his good; and would fain please all men in all things, that consist with his place and their profit; but 'tis not for his own ends, that he seeks his own profit, but for their edification, and to exalt God and his Gospel, if by any means he may save some, the profit of many that they may be saved, Rom. 15.2. 1 Cor. 10.33. c. 9.19.— 24. The greatest care of the good Conscience is not so much to please man as to please God. If he seeks to gratify them, 'tis because he is set to glorify him, 'tis with singleness of heart fearing God. This is his greatest care to walk worthy of the Lord unto all pleasing; and as he hath received how he ought to walk and to please God, so he would fain abound more and more. Nothing so pleases him as that God is pleased; nothing so provokes him as that God is provoked, 1 Cor. 7.32. 2 Tim. 2.4. Col. 3.22. c. 1.10. 1 Thes. 4.1. Psal. 69.30, 31. How is it then? do you seek to please men? and to do them a pleasure do not stick to omit the duties of your place, and with Herod, Felix and Festus to oppress also the defenders of piety? Or in the duties of your place, is your design ordinarily to please man before God, or rather than him? If you yet seek to please men, how are you then the servants of Christ? Nor have you this singleness of heart and Conscience, whereto we are speaking, Act. 12.3. c. 24.27.25.9. Gal. 1.10. Ephes. 6.5, 6. You whose desires and designs are principally leveled at the pleasing of God, and would be always doing the things which are pleasing in his sight; you whose duties to men are not discharged with eye-service, as men-pleasers, but in singleness of heart, as unto Christ; you who walk not as pleasing men, but as pleasing God, which trieth our hearts; you have an happy argument of having a good Conscience, Joh. 8.29. 1 Joh. 3.22. Col. 3.22. 1 Thes. 2.4.  
(5) §. 19 'Tis for the possessing and enjoyment of God, which it principally requireth, and in which it principally rests: The good Conscience is for Communion with God, above the greatest Comforts; whilst others are for Corn and Wine, Creature-comforts and Immunities; this is for the light of God's Countenance; As for me (saith he) I will behold thy face in righteousness. Here is his Blessedness; Blessed is the man whom thou choosest, and causest to approach unto thee. Here is his Business; This is the one thing he desireth of the Lord, and that he will seek after, Psal. 4.6, 7. c. 17.15. c. 65.4. c. 27.4. 'Tis true, he doth not slight, but diligently seeks a competency also of the Goods of this life; but first he seeks the Kingdom of God and his Righteousness, and would fain see the goodness of God in this World's Goods, and by them serve his Glory. The first and great Commandment (as in it , so) to this Soul, to the good Conscience, is to love the Lord his God, with all his heart, and with all his soul, and with all his mind, Prov. 30.8.9. Mat. 6.33. Psal. 104.33, 34. compared with the former verses, Mat. 22.37, 38. How is it then? What! God not in all your thoughts! Is the friendship and fruition of the World sought before the friendship and fruition of God? Is the World upmost, and God under? You can part with God rather than part with your Grandeur, Goods, etc. You can venture the loss of him rather than the loss of them. Happily you pray and profess to Him, but do you most prise them mean while? Do you cry more for Corn and Wine, than for the incomes of his Grace, the influx of his Goodness, the Interest of his Gospel? etc. Oh sensual and sinful Consciences! Psal. 10.4. Jam. 4.4. 2 Tim. 3.4. c. 4.10. 1 Tim. 6.9, 10. Hos. 7.14. But do you prefer one God to all other Goodness? Do you pant most after the grace of his Favour to you, and the grace of his Spirit in you? Do your Souls pursue after him, and will not be put off with Secular commodities and enjoyments? Is he the ●oortion that doth best please you? Is your Propriety in and intercourse with him of higher price than all other privileges and possessions to you? What! have you none in Heaven but God? and is there none upon Earth you desire in comparison with God? Certainly you have chosen the better part, and may comfortably possess yourselves in this sign of a good Conscience, Psal. 62.5, 6, 7. c. 42.1, etc. c. 63.1, etc. c. 16.5, 6, 7. c. 84.10. c. 73.25, 26. Luk. 10.42.  
(6) §. 20 'Tis for praise to the advancement and glorifying of God, which it principally reckons of, and finally refers unto: The good Conscience is for celebrating God and his Glory; in which it ultimately terminates the discharge of its Offices, and the debts and obligations it inferreth on us; this is God's end in renewing the Conscience, and the great end of Conscience renewed, that he might be glorified, Isa. 43.7, 21. c. 60.21. 1 Tim. 1.17. This it chargeth most upon itself: Bless the Lord, O my soul, and all that is within me, bless his holy Name: Bless the Lord, O my soul, etc. Awake up my Glory, awake Psaltery and Harp, I myself will awake right early. This also comforteth itself most in, and he is not ashamed, but can cheerfully acquiesce, whatsoever he doth or endureth for Conscience sake toward God; while Christ is magnified in his body, and while on his part God is glorified, Psal. 103.1, 2. c. 57.8. Phil. 1.20. 1 Pet. 2.19.4.14. This is the great matter which he purposeth with himself, and to which he provoketh other Souls; I will praise thee, O Lord my God, with all my heart; and I will glorify thy Name for evermore. I will bless the Lord at all times, his praise shall be continually in my mouth. My soul shall make her boast in God. O magnify the Lord with me, and let us exalt his Name together; Yea, let all such as love thy Salvation say continually, the Lord be magnified, Psal. 86.12. c. 34.1, 2, 3. 70.4. Let Conscience answer then, Do not you like to retain God in your knowledge! you know God; but are you careless of glorifying him as God? And say, what is the Almighty that we should serve him? and what profit should we have if we pray unto him? Or do you scoff at your Brethren, which you may have cast out, with those in Isaiah, saying, Let the Lord be glorified? O miserable Consciences! Rom. 1.21, 28. Job 21.14. Isa. 66.5. cum ch. 5.19. Or, while you pretend to God's glory do you prefer your own? Are your acts of piety, your alms or acts of charity, done principally that you may have glory of men, unto whom ye would outwardly appear righteous? Verily you have your reward, and still remain with rotten and unsound Consciences, Mat. 6.2. 1 Thes. 2.6. Mat. 23.27, 28. But you that veil your own glory to Gods; the bias and bent of whose good works, which men behold, is to this mark, that they may glorify (not so much you, as) God in and for you in the day of Visitation; you that can venture and forgo all for God's glory, when he calls for it; and count of nothing so high as his honour; you whose fruits of righteousness are with this final respect, that your Father may be glorified, and you may show forth the praises of him, who hath called you out of darkness into his marvellous light: You that have glorified him, and are resolved you will glorify him again; Go eat your bread with joy, and drink your wine with a merry heart, for God now accepteth thy work. He that speaketh of himself seeketh his own glory; but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him, Joh. 8.50. 1 Pet. 2.12. Mat. 5.16. 2 Cor. 12.9, 10. Phil. 1.11. 1 Pet. 2.9. Eccles. 9.7. Joh. 7.18.  
Fifthly, §. 21 By the answer of a good Conscience; which (if Peter be consulted) is towards God, 1 Pet. 3.21.  
Quest. Whether we may argue the goodness of our Conscience from their answer towards God? I answer, you may. But then 'tis not so much from your present earnestness therein, as from the powerful efficacy and proportionate extent thereof, that you must take your evidence; for you shall find bad Consciences furnished with quick and ready answers, as if they would not abridge God of the least he calls for, Deut. 5.27, 28, 29. Jer. 42.5, 6. You are concerned to discuss the deliberateness of the answer, and its due extent.  
The good Conscience answers to Gods Call, §: 22 Commands, etc.  
(1) To Gods Call: No sooner is the Conscience effectually convinced, or hath Christ effectually called, but you have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Apostle phrases it) of the good Conscience: Conscience answers with Samuel, Speak Lord, for thy servant heareth, and with David, Lo, I come; I delight to do thy will, O my God; yea, thy Law is within my heart. 1 Sam. 3.10. Psal. 40.7, 8. Yea, Conscience asks with Saul, Lord, what wilt thou have me to do? Teach me thy way, O Lord, I will walk in thy truth: Unite my heart to fear thy name. Conscience sets him upon the Tower with Habakkuk, and will watch to see what God will say unto him, and what he shall answer, when he is convinced or argued with, Act. 9.6. Psal. 86.11. Hab. 2.1. How is it then? hath God called, but ye would not answer? Hath he spoken, but ye would not hear? Have you set at nought his counsel, and despised his reproof? Have you chosen your own ways, and doth your Soul delight itself in your abominations? You have then sinful and stupid Consciences, Prov. 1.24, 25. Isa. 65.12. c. 66.3, 4. But you whose Ears are bored to hear, and your Hearts are brought to embrace the Calls of Grace; You that with Simon and Andrew his Brother, with James the Son of Zebedee, and John his Brother, at the Call of Christ can quit all, when he once said Come ye after me: You that attend the saving motions of his Spirit, and addict yourselves to this mystery of Godliness, whose Hearts are determined upon God in Christ, and to whom no Calls are so acceptable, as are the Calls from sin, and to his service; you may comfortably reflect, and repose yourselves in the witness of a good Conscience, Mar. 1.16.— 21. 1 Cor. 16.15. Job 22.21, 22. ch. 27.6.  
(2) To God's Commands: §. 32 The good Conscience corresponds to God's Commandments, not only as it conserveses and apprehends Law; Here is a Copy and Transcript within of the Command and Truths without; The Law of God is in his Heart; the Spirit of the living God hath written it in these fleshly Tables, Psal. 37.31. Jer. 31.33. 2 Cor. 3.3. But as it comes and applies Law; hath God said, Seek ye my face? Conscience speaks back, My Heart said unto thee, Thy face, Lord, will I seek. Hath God commanded us to keep his Precepts diligently? Conscience corresponds and cries out, O that my ways were directed to keep thy statutes! Doth God require that we do his will? I delight to do thy wi●● saith Conscience, Psal. 27.8. c. 119.4, 5. c. 40.7, 8. Try then what agreement find you between his Commands and your Consciences? Are you afraid of the restraint of God's Laws, and would break these bands from you, and can you not bear these cords? Do you hate him that rebuketh in the Gate, and abhor the Ministry that speaks uprightly, and searcheth the inward parts of the belly? as Ahab did Micajah, for saith he, He never prophesieth good but always evil to me? Surely this is an evil Conscience, Psal. 2.3. Amos 5.10. 2 Chron. 18.7. Or how do your Heart's answer, and are accommodated to his Testimonies? Have God's Commands a counterpart in your Consciences? Have you hid his Law in your Hearts, that you may not sin against him? And are your Hearts inclined to perform his Statutes always, even to the end? God's Law commands you: Do your Hearts readily accept and return answer to it? I will run the way of thy Commandments, and have respect unto thy ways: I will delight myself in thy Statutes: I will not forget thy Word, Psal. 119.11, 15, 16, 32, 112. God's Law chides and threatens you: How do your Hearts relish it, and acquiesce under it? Is it a kindness? Do you count it an excellent Oil? Do you compose yourselves to submission under it, and to serve the ends of God by it? Psal. 141.5. Isa. 39.8. 1 Sam. 3.18. Mich. 7.9. Here is one answer of a good Conscience.  
(3) To God's Covenant: §. 24 The good Conscience gives answer to God's Covenant; 1. to the tenor of it. God saith unto them which were not his people, Thou art my people: The good Conscience speaks back again, Thou art my God. O my Soul, (saith David) thou hast said unto the Lord, thou art my God, Hos. 2.23. Psal. 16.2. Ezek. 11.20. c. 36.28. 2. To the terms of it: The Lord avoucheth Believers to be his peculiar people, and that they should keep all his Commandments: The good Conscience restipulates, and avoucheth the Lord to be his God, and to walk in his ways, and to keep his Statutes and his Commandments, etc. Deut. 26.17, 18. Exod. 19, 5.— 9.3. To the Truths in it: The good Conscience hath a Transcript of all the important Truths of God's Covenant, This shall be the Covenant I will make with them after those days, saith the Lord, I will put my Law in their inward parts, and write it in their hearts, Jer. 31.33. Heb. 8.8, 9, 10. Come then, who is he that hath engaged his heart to approach unto me, saith the Lord? Have you taken the Lord for your God, and alone chief good, and given back yourselves unto him his servants to obey, and that for ever? Have you none in Heaven but God, and is there none upon Earth that you desire besides God? And have you taken his Testimonies as an Heritage for ever, and chosen the way of his Truths? This may let you know, that you have a good Conscience, Jer. 30.21, 22. c. 32.28. Psal. 73.25. c. 119.30, 111. I will give them an heart to know me, that I am the Lord, and they shall be my people, and I will be their God; for they shall return unto me with their whole heart, Jer. 24.7. Is there a Conversion to God, the Conscience is good? But no Conversion, no good Conscience. Hath God commanded you, saying, Obey my voice, and I will be your God, and ye shall be my people; and walk ye in all the ways that I have commanded you, that it may be well with you? But you harken not, nor incline your ears, and walk in your own counsels and imaginations, refuse Communion with God, or reject any of the known Commands of God; or regard any iniquity, or any interest above God; you have then evil Hearts, and your Consciences are not right in the sight of God, Jer. 7.23, 24. c. 3.17. Numb. 85.39. Psal. 66.18.  
(4) To the cause of God: §. 25 The good Conscience is for God's cause above others, above its own; this is the bottom in which it sails all its concernments, and therefore with Paul, and with Moses, is cool and gentle in transacting his own matters; but quick and transported with great heat in the matters of God and Godliness; forgives, and is submissive to his own enemies; but flames with zeal, and is stiff and inflexible to God's enemies, Gal. 4.12. cum 5.12. Act. 13.9, etc. Num. 12.3. cum Exod. 30.19. If the Cause of God calls for his part in action, he is ready, and willingly offers himself, according to his office, and the capacity and circumstances he is in: If it calls for a passive part, he can for Conscience toward God endure grief, suffering wrongfully, and is ready not only to be bound, but also to die for his sake, 2 Cor. 9.2. Judg. 5.2, 9 2 Cor. 8.3. 1 Pet. 2.19. Act. 21.13. You that like Gallio care for none of these things, that seek your own things, not the things which are Jesus Christ's, whose Spirits are abundantly raised in your own Cause, but ordinarily remiss in God's Cause, have no good Conscience, Act. 18.17. Phil. 2.21. Psal. 137.5, 6. But you that prefer Jerusalem to your chief joy; that say unto Zion, because of the house of the Lord our God we will seek thy good: that will very gladly spend and be spent for the good of Souls, and glory of their Saviour; that sacrifice your own Concernments to those of Christ and his Church; and would rejoice to be offered upon the sacrifice and service of their faith, and rejoice in your sufferings with respect to his service: Receive this sign, and may you reap the sense of a good Conscience, Psal. 137.6. & 122.9. 2 Cor. 12.15. Phil. 2.17. Col. 1.24.  
(5) To the counsels of God, §. 26 and his dispensations towards them: The good Conscience would hold Communion with God in his Works, as well as in his Word, and doth especially consider of, and commemorates, what God hath done for his Soul, Psal. 107.43. & 94.19. & 66.16. Hath God accepted his person, answered his prayers, afforded him his presence of Grace? etc. it binds him the faster to God: Blessed be God (saith he) who hath not turned away my prayer, nor his mercy from me. He will love God the more choicely; live with God the more closely; lean on and trust in God the more constantly, Ps. 66.19, 20.116. throughout, 146.1, 2. Doth God afflict and is angry with him, withdraws the sense of his Salvation, withholds the spirit of Peace, and the waters are come even into his Soul? He considers and confesses his sin, communes with himself, converts and turns himself to God, crieth for his Salvation, chargeth his Soul to hope in, to obey, to remember and to repose itself in God, Psal. 32.5, etc. & 38.6, etc. & 42.5, 11. & 51.1— 12. & 77.1.— 13. & 13.1— 6. I should be too large, if I left particular instances, as may concern either the inward or outward man. Put it upon the enquiry. The Providences of God are various toward you: How do you answer the acts of God, and his aims by them? What, no laying them to heart? Happily, he may have brought his judgements at the doors, and yet do not you lay it to heart? not so much as ask what have I done nor hearken to him for all this, to observe his Counsels, or obey his Commandments? Happily, he may have multiplied his mercies or you; and do you not yet say in your hearts Let us now fear the Lord our God? but the mercies which he gave to humble and to prove you, you abuse to pride and luxury, etc. Oh sinful and senseless Consciences! Isa. 42.25. Jer. 8.7. Hos. 7.2. Jer. 5.24. Deut. 8.16, 17. Or do you answer his administrations of justice with trying your ways and turning to the Lord? Do you labour to see his mind in them and to learn more skill in his Statutes through them? And doth Conscience call upon you Come and let us return to the Lord our God, and by sound Conversion to seek a cure for them In administrations of Mercy doth Conscience ordinarily attend, abett, and argue from thence to duty? And when it hath put the question What shall I render unto the Lord for all his benefits toward me? Doth it proceed to the Psalmist's conclusive resolution, I will take the 〈◊〉 of Salvation, and call upon the name of the Lord I will pay my vows unto the Lord: I will w●● before the Lord in the land of the living, etc. I● short, is Conscience wont to answer the dispensations of mercy with more dearness fo● God and his glory, and with more degrees 〈◊〉 humility, as it did in Jacob and in David? the● is yours a good Conscience, Psal. 103. through out, Ezra 9.13, 14. Gen. 32.10. 2 Sam. 7.18, 19  
(6) To the Copy of God: §. 27 The Conscience which is statedly good setteth the Christian upon Conformity to God; he abhorreth sauciness with God, as blasphemous, and aspireth after similitude to God as his eminent business: He knoweth that God is righteous, and thence concludeth, to be a doer of righteousness. God is pure, and (as his hope is in him, so) he purifieth himself in Conformity to him. God hath made it an argument, Be ye boly, for I am holy: Conscience bearing his Authority, brings the same argument also, and Christ binds it upon the Conscience, 1 Joh. 2.29. c. 3.3. 1 Pet. 1.15, 16. Mat. 5.48. Little Children, let no man deceive you, if God hath not drawn out his resemblance upon you; if you are not doers of Righteousness, as God is righteous; If Conscience can permit you to walk in darkness, while you profess to that God who is a pure light: whatever be your pleas, that your Consciences are good, they are but pretensions, not proofs, your Consciences are still bad. You that are ordinarily looking at, and labouring to come as nigh as you may unto your Copy; That are followers of God as dear Children; that are created after God in righteousness and true holiness; and whose care it is to be as immutable, intensive and extensive as you can in good●ess, You are the Children of God our Father, who hath given to you a good Conscience: 〈◊〉 Joh. 3.7, 9 c. 1.5, 6, 7. 1 Pet. 1.14. Eph. 5.1. c. 4. ●4. Mat. 5.45.  
I have used a greater length and liberty of Speech in this Question than I have in former, or shall in future Cases; the importance thereof enforced me. If Conscience be good, your condition is good; if Conscience be naught, your condition is naught too, as will be seen hereafter. Be therefore the more thorough and serious in the trial of yourselves; still remembering this just Limit, in all thy helps for knowledge hereof given you; That your ordinary or usual tendency and habitude must be attended. 'Tis not what your Conscience is for a fit, or in some sudden flash, either as to good, or as to evil; but what your common frame and general or most usual temper is, must be consulted.  
Q. 5. Whether we may know that our Consciences be statedly and Evangelically good?  
Though your Consciences are locked up from the knowledge of others, and are comprehensively and fully known only by God himself; for who can understand his errors? Psal. 19.12. Yet, every man may know what the stated habitude of his Conscience is, if he will but deliberately discuss, and carefully commune with, and impartially attend and improve the judgement of his own Conscience: As seems evident, (1) By the description of its Nature 'Tis the candle of the Lord, searching (not some but) all (not only the outward parts of the body, but) the inward parts of the belly; i.e. the inwards acts and thoughts, and therefore the the habitude and temper of the Heart; elsewhere expressed by the Belly, Prov. 20.7. cum Job 15.2, 35. c. 32.18, 19 The Spirit of Man, i.e. the Conscience of Man knoweth the things of Man, and within Man. The Heart, i.e. the Conscience knoweth its own bitterness, and therefore may know its own blessedness, 1 Cor. 2.11. Prov. 14.10. (2) By the demands from and for it in Scripture, Know ye not yourselves? i.e. your Consciences and so what your and their state and condition is, whether you be in the faith, whether Christ be in you? 2 Cor. 13.5. Let every man prove his work, and then shall he have rejoicing in himself, which springs from the Testimony of a good Conscience, Gal. 6.4. 2 Cor. 1.12. (3) By the declared sense hereof we find among the Saints: Job's record is on high, and in his own heart, Job 16.19. c. 27.5, 6. David and Hezekiah can, and do confidently appeal the all-knowing God in it, Psal. 26.2, 3. & 17.3. Isa. 38.3. Hear Paul, We trust we have a good Conscience: 'Tis not we think, or we hope; but we trust, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are persuaded, are confident of it, which confidence we may raise upon the same foundation that he did, In all things willing to live honestly, Heb. 13.18.  
Q. 6. How may we get or obtain a good Conscience?  
The Premises in answer to the former Question are of place and pertinent use here also, as likewise whatsoever shall be prescribed hereafter, for obtaining a pure, peaceable, upright, faithful Conscience, etc. Here I advise you these few things: 
* See Perkin's Tom. 1. Treat. of Conscience, c. 4. p. 551. Sheffield's good Conscience, ch. 25. Dyke's good Consc. c. 5, 6.  That you  
Direct. 1 (1) Act Consideration 
* See Motives in Dyke's good Cons. c. 10. ad finem. : Consideration is the next step to the Conversion of thyself, the change of thy estate, and the setting of thy Conscience right in the sight of God, Psal. 119.59, 60. & 45.10, 11. & 50.21, 22. [See Q. 4. Direct. 3.] Consider therefore in thy Heart; [Deut. 4.39. c. 8.5.] If my Conscience shall be good, Then  
(1) My Condition will be good; secure Conscience for the main, and thou securest thy Condition for the main. Thy Condition is as thy Conscience is; good or bad as this is good or bad in the sight of God. Amaziah's Condition was bad, though the current of his Actions was materially good, because his Conscience was bad, he did that which was right in the sight of the Lord, but not with a perfect heart, nor like his father David, 2 Chron. 25.2. 2 King. 14.3. Jehoshaphats Condition was good, though he were chargeable with some things that were signally bad, because his Conscience was good; Nevertheless, there are good things found in thee, in that thou hast prepared thine heart to seek God, 2 Chron. 19.2, 3.  
(2) My conversation will be good: Conscience hath the ducture of it, the dominion over it; as it goeth well or ill in Conscience within, so it will be in thy Conversation without: [See Q. 4.] Make the Tree good, and his Fruit is good 
* Non erit fructus bonus nisi arboris bonae; muta Cor & mutabitur opus. Aug. de verb. Dom. Ser. 12. : Make the Tree corrupt, and his Fruit is corrupt, Mat. 12.33, 34. Rehoboam's course of life was bad, in that his Conscience was bad, Because he prepared not his heart to seek the Lord. Ezra's on the contrary was good, in that his Conscience was good; Ezra had prepared his heart to seek the Law of the Lord, 2 Chron. 12.14. Ezra 7.10. See 1 Pet. 3.16.  
(3) My Capacities will be good: These are regulated by the Conscience, and are renewed with the Conscience. 1. Your receptive Capacities, whereby you receive from God, will be enlarged and enabled to take in more from him, both of his truth and goodness. Natural Conscience cannot receive the things of the Spirit of God; but the Renewed can receive them, and that with all readiness, and in much riches; Grace for Grace from Christ the Word, joy and gladness from and with the Word of Christ, the Spirit of Adoption, sweet and full assurance, etc. 1 Cor. 2.12, 14. Act. 17.11. Col. 2.2. Joh. 1.16. 1 Thes. 1.6. Rom. 8.15. Heb. 10.22. 2. Your active Capacities whereby you return to God, and work out your everlasting good. Have you a good Conscience? you will be willing in all things to live honestly, Heb. 13.18. The evil Conscience contracts and straitens; the good Conscience dilates and w●●ens the Capacity of Man: here is true largeness of Heart, the fetters of Sin now fall off; the Mind will be enlarged to know and consider; the Will to elect and embrace the Lord and his Laws; the Memory to record and recall; and the very Members to run the way of his Testimonies, 1 King. 4.29. Prov. 2.10, 11, 12. Psal. 119.32.  
(4) Then and not else are others Commendations good; As the fining-pot for silver, and the furnace for gold, so is a man to his praise, Prov. 27.21. The sense is variously given; this seems to me most full and consonant, (if ch. 17.3. be compared, where the same comparison is used), So is a man to the trial of his Praise. Others Commendations are to be case into the fining-pot of our own Consciences: If these convince that we are dross, what are we the better though they cry us up for Gold? Let thy Conscience be good, or their Commendatio will not do good but hurt 
* Non ideo bona est Conscientia, quia vos illam laudatis. Quid enim laudatis quod non videtis? Aug. de Verb. Dom. Serm. 49. : 'Tis not whom Man commendeth, but whom God commends, and Conscience commends in and under God that is approved, 2 Cor. 10.18. 1 Joh. 3.20.  
(5) My Comforts will be great: Who knoweth the great Comforts of a good Conscience? Of which hereafter. 'Tis acknowledged that Comfort doth immediately grow rather out of the Testimony of a good Conscience, than out of its truth of goodness: But this is the root and fountainhead of it, that the Conscience is truly good; and this streams shame and consternation to accusers, support and comfort to such as have this good Conscience, 2 Cor. 1.12. 1 Pet. 3.16. Let the fountains of the deep be broken up, this will be an Ark of safety from the Deluge, and a continual feast in the days of affliction and distress, 1 Pet. 3.21. Prov. 15.15.  
(6) My Crown will be glorious: Assure the Conscience good here, and I dare assure you the Crown of Glory hereafter. The good Conscience hath its record on high, and is assured of its reward on high; Its Witness is in Heaven, and it ensureth a welfare in Heaven also. There is a great recompense of reward if you keep your Conscience and cast not away your confidence: No sooner shall you have discharged your Consciences, but God will deliver you the Crown: I have fought a good fight, saith Paul, I have finished my course; henceforth is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that day, and not to me only, but unto all them also that love his appearing, Job 16.19. Heb. 10.35. 2 Tim. 4.7, 8.  
2ly. Argue it with Conscience: Direct 2 Self-reasoning conduceth much to self-reformation, arguing with Conscience to the amendment of Conscience, Psal. 42.5, 11. & 43.5. 1. Argue from its preferring honour; by this it is that I am difference from, and dignified beyond the bruits; and shall my glory descend in shame? and my best honour in a worse than brutish obstinacy? shall their brutish goodness outbrave mine, who have the principles of a man, and bear the profession of a Christian? shall they know, and I not consider? shall their knowledge be (according to its kind) good, and my Conscience continue bad? Let men's credit be never so great, if their Conscience be not therewith good, they are accounted no better than beasts in the sight of God, Isa. 1.3. Jer. 8.7. Psal. 49.20.  
2. From the place it holds: 1. In Man; Conscience is not placed in the lower sensitive and earthly; but in the higher, intellectual, and heavenly part of Man; shall my best be evil? my light darkness? my heavenborn power but as an earthen pitcher? If I be not good in this, where should, where shall I be good? 2. Over Man; God hath given it dominion over the whole man, and 'tis to have the ducture in all matters; and shall not my Conscience be good, whose command is so great? shall that abide yet further evil, whose authority is of so vast extent? 3. Under God; He hath made it a god to thee, as Moses sometimes was to Pharaoh, Exod. 7.1. It is God's Vicegerent in thee, who is and doth good; and shall not this be good, that holds next under God?  
3. From the perfections it had: How choice were they as Conscience was created, and came off from the workmanship of God [Eccles. 7.29. Col. 3.10. Ephes. 4.24.] And doth not every Creature, even to the crawling worm, contend toward the recovery of its lost perfection and proper good? Shall man then, or shall I only who am endowed with an intelligent and immortal Spirit, sit down at rest in the evil lost by me, and not reach after the good that lieth before me, and is tendered to me?  
4. From the power it hath: It can (as one saith 
* Annesly Lect. Ep. 5. ) do any thing but make evil good: Let Conscience be bad, and it maketh not only an indifferent, but a good action bad (as before); Let Conscience be good and it maketh an indifferent Action good; and though it doth not alter the nature, yet it abateth the malignity of an Action, that is in itself evil; as in the Polygamy of the Patriarches: And should not this power be good, whose power is so great, both for evil and for good?  
5. From the Principles it owneth: 1. In Nature; Doth not even Nature itself teach me, that my Conscience be good, whatsoever pains it cost me; or whatever be the persecutions from men, wherewith it may be consequenced? The very Heathens have therefore prescribed means, and pressed motives. 2. In Grace; how much more am I taught to exercise myself herein, and engage myself hereunto, by all the principles of godliness, and by all the Promises of the Gospel?  
6. From the Offices it is to perform: Can my Conscience do well if it be evil? do not its Offices for God require, that it be holy and good? Conscience hath the office of 1. A Minister, and is therefore obliged to be good; a bad Minister being the worst of Men, there is little hopes of its ministering good, unless it be a good Minister. 2. Of a Magistrate, who should be most eminently and exemplarily good, and a Minister to thee for good. 3. Of a Witness: 4. And of a Judge; which must be good, or they will do evil; do evil themselves, and not deliver Souls from extremity and injustice.  
3ly. Direct. 3 Apply you to the Causes of a good Conscience: The Causes improved, the effect will ensue: These are principal, or less principal.  
(1) The Principal is God: Every good and every perfect gift is from above, and cometh down from the father of Lights. The good Conscience is from the God of Conscience: The God that made thy Conscience can alone make thy Conscience good: Acknowledge him then in all thy ways, and he shall direct thy paths. Ask of him by prayer and strong cries, as David did, Thou art good, and dost good, teach me thy Statutes: Incline my heart to thy Testimonies: Let my heart be sound in thy Statutes: Create in me a clean heart, O God: Jam. 1.17. Psal. 119.36, 68, 80. 1. It proceedeth from the goodwill of the Father: The Inspiration of the Almighty giveth Understanding: 'Tis He that putteth Wisdom in the inward parts, and giveth Understanding to the Heart. Press thy Heart to consider it, and plead with him in Supplication; who delights to be urged with the liberousness of his own acts of Grace; and giveth liberally to him that asketh: Job 32.8. c. 38.36. Jam. 1.5. 2. It is procured by the great worth of the Son, who was made sin for us, to take sin from us; and in the likeness of sinful flesh, by a sacrifice for sin, hath condemned sin in the flesh, and so brings us to God, 2 Cor. 5.21. 1 Joh. 3.5. Rom. 8.3. marg. 1 Pet. 3.18. The good Conscience costs no less price than the Blood of God; the Blood of Christ was shed, that the besmeared Conscience might be sprinkled and purged for the peculiar service of God, Act. 20.28. 1 Pet. 1.18, 19 Heb. 10.22. c. 9.4. Apply then the meritorious and medicinal virtue that is in the Blood of Christ, for cure of those maladies and bruises, that are in thy Conscience: Apply it by an hand of Faith; make it thine: Put thou on the Lord Jesus Christ: Bring it down to thy case, let this Blood be sprinkled on thy Conscience; apply it in ardent prayer; come unto God by him; present his Merit with thy malignity to Divine mercy: Plead his worthiness in thy unworthiness; his stripes for thy healing; the righteousness of Christ for the renovation of thy Conscience. Pursue thy petitions upon the price he hath paid. 3. It is produced by the gracious work of the Spirit. If Conscience be spiritual and gracious it comes from the spirit of Grace; if pure, if holy, 'tis by the power of the Holy Ghost: 'Tis carnal till the Spirit comes; never spiritual till born of the Spirit: It is the spirit of life which sets it free from the law of sin and death: Joh. 3.5. Rom. 15.13, 16. Rom. 8.2. What Evangelical Truths are imprinted on the good Conscience, they are of the Spirit's writing, 2 Cor. 3.3. What Evangelical Testimony is imparted by the good Conscience, 'tis of the Spirit's working; of his working for us, who also witnesseth therewith in us, Rom. 8.15. c. 9.1. Put not off the Spirit then, in its motions and essays upon you which he maketh; ply to him with all diligence and dearness; put him not off with delays; much less shouldst thou provoke him with a denial. Let Steven speak why the Jews were uncircumcised in heart, Ye do always resist the Holy Ghost, Act. 7.51. Rather pray in the Spirit, which God hath promised to pour out: And who knows but Beggars may be blest in that branch of the Promises of his Grace? I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements and do them: Prov. 1.23 Luk. 11.13. Ezek. 36.27.  
(2) The less principal Causes are 1. an operative faith and love within you; 2. the ordinances for faith and love without you.  
1. Let there be an operative faith and love within you: These like Judah and Simeon his Brother come up into each others lots to subdue the Canaanites, and set right the Conscience. Let there be Charity out of a pure heart, and Faith unfeigned, and thou canst not be left without a good Conscience; which the Apostle lodgeth in the midst of these, as the Tabernacle of the Congregation was in the midst of the Camp, Judg. 1.3. 1 Tim. 1.5. Numb. 2.17. Both of them have a blessed operation and tendency, first to purify, then to pacify the Conscience. Of which hereafter.  
2. Live in the Ordinances for Faith and Love: Be much in Praying, Hearing, Reading, Meditation, Conference; the end of all these Commandments of God is to make thy Conscience good: Cry after him, and continue in them for this end; make God's end thy errand to them; and your heart shall live that seek God, 1 Tim. 1.5. Psal. 69.32. You wrong your own Souls that wave the Ordinances of our Saviour: How many an evil Conscience hath been healed and cured by them! How many a bad Conscience have been made good! and how many a good Conscience have been made better! The way is as open to you, as it was to them; follow God in them; forsake not the ways of his Gospel; you shall know if you follow on to know the Lord. Continue at the gates of Wisdom; come for Wisdom to her gates, and thou shalt not come off a loser; yea, if thou criest after knowledge, and liftest up thy voice for understanding: If thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God, Prov. 8.33. ad finem. Hos. 6.3. Prov. 2.1.— 6.  
4. Attend Conscience throughout: Direct. 4 If Conscience be not good throughly, 'tis not good truly. See that this goodness go throughout Conscience: To this is requisite 1. a right apprehension of principles; so that you must get Conscience well-principled, for which God calls upon you; My Son keep my words, and lay up my Commandments with thee: Let thine heart retain my words, Prov. 7.1. c. 4.4. 2. A right application of these principles, both as a witness, and as a judge; to which purpose (as I shall particularly direct hereafter, so) you must endeavour the right purifying and the right pacifying of your Consciences; and get Conscience both well-purified and well pacified; of which I shall speak distinctly in the Questions that ensue, to which I must here dismiss you.  
Q. 7. How may we keep a good Conscience?  
This Question supposeth you in the possession of a good Conscience, and is subjoynfor the preservation of your Conscience good, 
* See Perkins, T. 1. Treat. of Conscience c. 4. §. 2. pag. 553. Sheff. good Cons. c. 25.  with the goodness of Evangelical purity immediately, and with the goodness of Evangelical peace mediately and remotely, of which more afterwards.  
In order hereunto, there are some things to be declined and taken heed of, and others to be done and taken heed unto.  
First, There are some things in order hereunto to be declined, viz.  
1. An itch after curious questions, frothy speculations, fabulous and vain babble in and about the matters of Religion; which will eat as a canker, effeminate the Conscience and will increase unto more ungodliness, from these withdraw: And let the words of our Lord Jesus Christ, and the doctrine which is according to godliness take up your deliberations and discourses; the end whereof is a good Conscience, 2 Tim. 4.3, 4. c. 2.16, 17. 1 Tim. 6.3, 4, 5. c. 1.4, 5.  
2. Ill Companions: These corrupt both the Conversations and Consciences of each other; witness Hymeneus and Alexander, Hymeneus and Philetus, Phygellus and Hermogenes, 1 Tim. 1.19, 20. 2 Tim. 2.17. c. 1.15. As you would preserve your Conscience, partake not with their company unnecessarily. Can a man take fire in his bosom and his Clothes not be burnt? Can one go upon hot coals and his Feet not be burnt? See how Ahab's Company, and Solomon's Concubines debauched his and Jehoshaphats Conscience, and drew upon them God's displeasure, Ephes. 5.7, 11. Prov. 6.27, 28. 2 Chron. 18.3. c. 19.2. 1 King. 11.4, etc. Beware of the communion of evil men, as you would not blemish Conscience in the eye of God, Psal. 26.4, 5. c. 119.63. Prov. 13.20. c. 14.7.  
3. An idle, corrupt, and soothing Ministry, that lull Conscience asleep in sin, or lash the Conscience of strictness: These are the pests of any people: My Son cease to hear the instruction that causeth to err from the words of knowledge: Harken not unto the Prophets that make you vain, and speak a vision out of their own heart; crying peace, peace, when there is no peace, Prov. 19.27. Jer. 23.16.— 21. c. 6.14. Ezek. 13.10, etc. Attend rather the most strict and soulsearching Ministry; inquire and take counsel from the Seer; whose Sermons are most sharp and searching even to the thoughts and intents of thy heart; follow these, and account of their correptions as an acceptable kindness, Heb. 13.17. 1 Sam. 9.9, 10, 18. Heb. 4.12. 1 Cor. 14.25. Ps. 141.5.  
4. Intemperance of all kinds, and toward any Creature-comforts, or Secular contentments: Take heed to yourselves, lest at any time your Hearts be overcharged with any of them; be crucified to the World, and let the World be crucified to you; or Conscience will be captivated by the World; the rational Will to the sensitive or brutish appetite. If you are set upon it that you will be rich, you shall be snared and enslaved by it, and shall not be innocent, Luk. 21.34. Gal. 6.14. 1 Tim. 6.9. Prov. 28.20.  
5. Indulgence of any one corruption, which speaks Conscience already defective in its Office, and steals off its tenderness, etc. by degrees: Sin is never at a stay; if Conscience let alone Concupiscence, it will soon conceive, quicken and bring forth, first sin, than death, Jam. 1.15. Psal. 1.1. You must exercise a good Conscience if you would eschew sin; and eschew sin, every sin, if you would exercise a good Conscience; specially eye the beginnings and entrance of sin, that you be not hardened through the deceitfulness of sin; Principiis obsta, Corruption gaineth by steps. Peter first casts off fear, then closes with falsehood, than curses and forswears: His faint denial at first time fetcheth out a dreadful Oath at second time, and a most daring imprecation the third, Heb. 3.13. Mat. 26.69.— 75. Conscience looseth by steps also; Sin happily hath been unportable, now (it may be) it is heavy; take up betimes, within a while it will become portable, next time pleasant to thee, and perhaps within a while, thou mayst plead for it. To such extremities some have arrived gradually as Bernard observeth 
* Primò importabile, processu temporis grave, Pauló post leve, postea placet & dulce est. Ad extremum, quod erat impossibile ad faciendum, est impossibile ad continendum. Bern. de Cons. c. 3. : Beware of secret sins; these are a moth that eat out its integrity; beware of smaller sins, these make way for greater, and do as surely, (though not as suddenly) sink the vessel of Conscience as greater leaks, or the springing of a plank doth. Beware of the shows and seeds, and inducements to sin; come not nigh her corner, these contract carelessness upon Conscience; admit not so much as thread or shoo-latchet; beware especially of staring and scandalous sins, which are like the wild Boar of the Forest, to root up, rend and devour: Refrain thy foot from every evil way, Psal. 19.12, 17. Eccles. 10.1. Judas 23. Psal. 51. & 119.101.  
6. Idling away the checks and convictions of Conscience: Observe its say, as Jacob did Joseph's, whilst others do, as Joseph's Brethren did, envy it or them: If thou wilt be deaf to Conscience now, Conscience within a while may be dumb to thee: David doth not hear Conscience, but hastens into Bathsheba; and how long was it e'er he heard from Conscience? and when he doth, 'tis such a voice as maketh his ears to tingle, and his heart to tremble, Gen. 37.11. 2 Sam. 11. & 12. cum Psal. 51.  
7. Indispositions and evils of Conscience: What these are hath been premised; how these are best healed and cured, will be prescribed hereafter: Beware of its sleepiness, searedness, etc. every disease hath a tendency toward a dissolution, as in Nature, so also in Grace.  
8. Enforcing and violating Conscience: Sins against Conscience are of saddest consequence, and do of all others most wound and waste the Conscience. One sin deliberately committed against the Dictates of Conscience, doth more to the corrupting and defilement thereof than many others contracted through weakness: David's sin against the light of Conscience lost him the sense and savour of a good Conscience. Men that force Conscience do at length flight Conscience; and 'tis just with God, while these put away the good Conscience which they seemed 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. 'Tis no matter of shame, or fear to suffer for Conscience; 'tis a fearful thing indeed to suffer in or from Conscience: But ●●o, this is thankworthy (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, etc. 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 Judge: 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 libe● 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 Judge? If you would have it judge righteous judgement, away with it to the Word of Righteousness, which shall judge 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. 'Tis said, 1 Tim. 1.19. they put away a good Conscience, and concerning Faith made shipwreck. 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 shipwreck rather than endured shipwreck. 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 allseeing knowledge: Let thy Conscience keep its eye upon God, who keepeth his eye upon thy Conscience: Set the Lord always before thy face with David; and set thyself 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 knowledge 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 God's omniscient knowledge, 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 go: 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 Watchtower), 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.  
7. Exercise yourselves to have always a good Conscience: So Paul, Herein do I exercise myself to have always a Conscience void of offence toward God, and toward men, Act. 24.16. Conscience will not be insured or preserved without consideration, exercise and pains. 1. Counited endeavours there must be, as respects the subject; Herein do I exercise myself; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is his study, his labour, his work, his business, which took up his outward, specially his inward man: Of so large an import is that word. Here is matter enough to take up the whole Man, Mind, Memory, Will, Affections, Members; which had need be all employed, either for informing of, or conforming to Conscience. (2) Continued endeavours they must be, as respects the circumstances, Herein do I exercise myself always—. Let the times frown, or favour the good Conscience; let Conscience smite or smile, whether you are under the arrests of Judgement, or the happy liberties of mercy? whether men speak well or ill? whether the Candle of the Lord shine upon you on the one hand; or the calumnies of men, like so many arrows stick fast in you on the other: whatever business be before you, this business must not be behind, or be neglected by you; and herein use an holy constancy, as you would maintain an holy Conscience, and be able to say with Paul, I have lived in all good Conscience before God until this day, 1 Pet. 3.15. Job 27.6. (3) Comprehensive endeavours they must be, both as respects the state of Conscience, that it be void of offence, and the objects it regardeth; likewise both toward God and toward man. Keep the Conscience inoffensive if you would keep it entire, and Evangelically good; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is sometimes passively taken, Phil. 1.10. Sometimes actively, 1 Cor. 10.32. that Conscience neither give, nor take offence; either offend, or be offended: Eye Conscience in both kinds, and herein exercise yourselves constantly, nor only as respects God, nor only as respects man, but as respects both God and Man; first as respects God, then as respects Man. Let Religion toward God and Righteteousness toward Man be your continued exercise, and you will neither impair the tranquillity, nor injure the tenderness of your Conscience, Job 2.3. Psal. 15. Isa. 33.15, 16. Conscience hath both Tables of the Law committed originally to it. The Conscience again committeth them as Josiah did to the other Powers as its inferior Officers; when these bring Conscience word, as Shaphan brought the King back word again, saying, All that was committed to thy servants they do it: Then we have both a sincere and inoffending, and also a secure and inoffended Conscience, 2 Chr. 34.15, 16.  
8. Exercise Conscience oftener, if you would have it always good: The weal of Conscience lies much-what within the walls of conscience. If you would keep conscience well, you must keep conscience at work; sloth will beget sickness, beget sin; and incense justice, to take away your talon, Mat. 25.28, 2. (1) Be frequent in examining Conscience; ask how the case stands? the frequent'st trier is usually the forwardest thriver in the School of Christ, and of Conscience, as well as of humane Literature. The more you prove and examine Conscience, the more you provoke and engage it for aftertimes, and improve the experiences antecedent, Psal. 77.6, etc. (2) Be forward in exciting Conscience: Is it incident to drowsiness, distempers, deadness? call upon it the oftener, rouse it up by awakening Considerations; thy Conscience is keeper of the Vineyards, the other faculties; and thine own Vineyard hast thou not kept? Put it in remembrance of its duty, and thy danger: Provoke it by arguments of mercy, and alarms of justice; that if thou must say with the Spouse, I sleep, yet thou may'st say with her, my heart waketh, Psal, 108.2. Cant. 1.6. c. 5.2. (3) Be faithful in exonerating Conscience: Whatever Conscience directed by the Word of God dictateth, fail not to do it; whatever it forbids thee, forbear it; else thou teachest Conscience to forbear thee; limiting Conscience, and not listening to Conscience are a ready way to the losing of Conscience. 'Tis miserable, when men are churlish with Conscience; and it must be said of you, as Nabal's servants said of him, He is such a son of Belial, that Conscience cannot speak to him, 1 Sam. 25.17. Listen to Conscience then, and be led by it, so shalt thou live in all good Conscience. As God said to Abraham, so say I to thee, In all that Sarah (in all that Conscience) shall say unto thee, harken unto her voice: If you would hold a good Conscience obey a good Conscience; if it may not be heard, it will away: If it may command thee, it will continue with thee, Act. 23.1. Gen. 21.12. 2 Tim. 1.3. 1 Tim. 3.9.  
9 Exercise the good, that is in and with your Conscience: Actuate and employ your implanted habits of Grace, and these will grow into greater increases: Keep up the lively exercise of Faith, Love and Repentance; and you keep up the exercise and enjoyment of a good Conscience: These say to Conscience as David sometime did to Abiatbar, Abide with us; fear not; he that seeketh thy life, seeketh our life: With us thou shalt be in safety, Prov. 4.18. 1 Sam. 22.23. Rinse Conscience upon every fall thou catchest from the filth which thou contractest in the waters of repentance. The more tears of Contrition, the more tenderness of Conscience, and transcendent comfort, Psal. 51. Job 11.14, 15. Raise and quicken Faith; this will subdue enemies without, sanctify Conscience within, sprinkle the blood of Jesus on it, and suck continued virtue from his blessed promises, 1 Joh. 5.4, 5. Act. 26. Heb. 10.22, 23. Repeat and continue the dear and delicious acts of Love, which will facilitate the Commandments to you, free Conscience in you, and fits you to whatever capacity Christ shall call you, 1 Joh. 5.3. 1 Cor. 13.4.— 8.   

CHAP. III. Of the Pure and Defiled Conscience.  
Q. 1. Whether the Conscience in man be naturally pure or defiled?  
Touching this I must return you to what hath been already spoken, [Chap. 2. Quest. 2. and 3.  
Q. 2. Whether a pure Conscience be attainable by man in this life?  
THere is a double purity of the Conscience; 1. Exact and legal, as fully answers to what the Law asks: 2. Evangelical and more large, as fitly agrees with what the Gospel allows: That excludes all degrees of pollution, and includes all degrees of perfection; this allows no degree of pollution, and aspires after the highest degree of perfection.  
1. That legal and exact purity of the Conscience neither can, nor ever was attained since the Fall by any mere man in this life: 1. Who was ever privileged in this life from the pollution of Conscience? Who can say I have made my heart clean, I am pure from my sin? Who can understand his errors? Who can bring a clean thing out of an unclean? (as man is) not one. There is not a just man upon the earth that doth good and sinneth not, Prov. 20.9. Psal. 19.12. Job 14.4. Eccles. 7.20. 2. Who was ever possessed in this life with the perfection of Conscience? Conscience is never perfected till the Christian is perfected, and the body of sin, and this sinful body be put off fully, 1 Cor. 13.10, etc. Phil. 3.12, etc. What is man that he should be clean? His Conscience is miserably polluted and seared, who durst pretend to perfection in the sight of God, and wretchedly deceiveth himself, and denieth the Scriptures of God, Job 15.14, 15, 16. c. 25.4, 5, 6. c. 11.4, 5. 1 Joh. 1.1, 8, 10.  
2ly. This Evangelical purity of the Conscience is attainable in this life, and should be attained; 'tis possible we may, and God's pleasure that that we do, and must endeavour for and ensure it: Lo,  
1. Man is admonished, and called upon for it; Purify your hearts ye double minded. Wash your hearts from your wickedness: Have them sprinkled from an evil Conscience: Purge yourselves, cleanse yourselves from all filthiness of the spirit: Hold the mystery of faith in a pure Conscience, which implicitly requireth that you have a pure Conscience, wherein to hold it. In short, the end of the Commandment is Charity out of a pure heart, and of a good Conscience, Jam. 4.8. Jer. 4.14. Heb. 10.22. 2 Tim. 2.21. 2 Cor. 7.1. 1 Tim. 3.9. c. 1.5.  
2. Means are afforded and communicated for it: Without us, the Word and Ordinances; within us, Faith, Hope, etc. Above us the Blood and Spirit of Christ, whereby the Conscience may be purged from dead works: Of which some things have been premised, and more will be subjoined hereafter, [Q. 5.] If this mercy were not to be attained, wherefore are these means? they were (as to this) in vain, and to no purpose appointed.  
3. Many have attained it: Paul thanks God, whom he served from his forefathers with a pure Conscience. The Deacons held the mystery of faith in a pure Conscience: Wherefore should I multiply instances? in whomsoever there was or is a living faith, and lively hope it did, and doth purify the Heart and Conscience, 2 Tim. 1.3. 1 Tim. 3.9. Act. 15.9. 1 Joh. 3.3. In short whosoever believeth, is pure, hath all things pure to himself, and his Mind and Conscience purified in him, Tit. 1.15.  
Q. 3. Whether a Man's Conscience may be habitually impure and defiled, and he not apprehensive of it.  
Though all the Sons of Men may know de facto, and should know de jure; Whether their Consciences are pure or polluted; yet many a man's Conscience is habitually impure and polluted, and he knoweth it not. 1. Witness Scriptures; There is a generation that are pure in their own eyes, yet is not washed from their filthiness, Prov. 30.12. Laodicea saith, I am rich and increased with goods, and have need of nothing, and knoweth not that she is wretched and miserable, and poor and blind, and naked. Instances would be endless, Luk. 18.11, 12. Isa. 65.5. 2. What else is the work of the Spirit, of the Scriptures, and of the servants of God by office, but to convince of sin, and shut up the Conscience of sinners in the sense of their sinful condition to open their eyes, and turn them from darkness to light, that they that see not may see the defiled and deplorable state in which they have been and yet are, and be at length convicted (as those Pharisees were) by their own Conscience. Joh. 16.8, 9 Act. 26.18. Ps●l. 19.8. Joh. 9.39. c. 8.9. Shall I point you whence it ariseth; 1. Partly from want of self discussion; Conscience is seldom or never put to the question by them, or they by Conscience: They consider not in their hearts: Heb. They say not to their hearts: Hos. 7.2. How could those lose and wicked wretches so insolently insist upon it, We are wise, and the law of the Lord is with us: But that they held fast deceit, and no man said in his heart, what have I done, Jer. 8.5, 6. cum 9.2. Principally from a wretched self-indulgence: Self-love flatters men into a fond opinion of themselves, and pride inflames them into a foolish ostentation; and both render them averse to the knowledge of the worst by themselves, afraid that Conscience do its work with much strictness, and arms them also against foreign arguments and convictions, with defensive pleas and pretensions; l●t him hear the words of the Curse, Yet he blesseth himself in ●is own heart, saying, I shall have peace, though I walk in the imagination of mine heart, etc. Deut. 29.19.  
Q. 4. How may we know whether our Consciences are habitually pure or defiled?  
Put Conscience to it, press home upon your hearts, as in the presence of the most high God, these three Questions which I here present and tender you.  
First, What is thy Conscience purified in? If Conscience be purified at all, 'tis purified in all, in every orb, every office, every part and proper officine of the Conscience; 'tis frequently called the perfect heart, 1 King. 15.14. 1 Chron. 28.9. c. 29.19. 2 Chron. 25.2. Understand it of an integral perfection; there is no part of Conscience but is purified. 1. Conscience is pure as a law; it conserveth pure and holy laws, and because they are very pure, therefore doth this soul love them, Psal. 19.8. c. 119.140. 2. Conscience is pure, as it applieth this law; as for the pure his work is right; that which this Conscience eyes is purity, both in itself, and in what is subordinated to it, by all the acts (generally) it puts forth, Prov. 21.8. Heb. 10.22. 'Tis an heart after God's own heart, and therefore with the pure will show himself pure, and preserves the mysteries of faith in a pure mind and Conscience, 1 San● 13.14. Psal. 18.26. 1 Tim. 3.9. Call Conscience then before thee; common with th● own heart. Hath the water of purifying passe● upon the whole Conscience? Is every ve●● thereof like those in Solomon's house of pure Gold? Do you love pureness of heart? Would you approve yourselves in all things, by pureness as the servants of God? And whatsoever things are pure do you think on them, and that with best complacence and most contentation? Then are your Consciences purified, Psal. 4.4. 1 King. 10.21. Prov. 22.11. 2 Cor. 6.4, 6. Phil. 4.8.  
Secondly, What is my Conscience purified from? The pure Conscience in Scripture stands opposed not only to that which is defiled, Tit. 1.15. but to that which is double, Purify your hearts ye double-minded, Jam. 4.8. Let me ask then, and thy heart answer:  
1. Is thy Conscience purified from its doubleness? This is specially when Conscience will be making or maintaining a coalition and compounding of interests; uniting and contempering of gain and godliness; God and the World; or as the Samaritans, Fearing the Lord and serving their own Gods, 1 Tim. 6.5. Jam. 4.4. 2 King. 17.33. Inquire then 1. into the object, whereto it doth or should determine thee. Is not thy heart divided between God and Mammon? If so, thou art verily faulty. But is it united to fear God's name? There is none that Conscience bids thee pursue by desire like him, or binds thee to please in and by thy duties like him, or to promote his designs of glory, equal with him, Psal. 86.11. c. 73.25. 1 Thes. 2.4. 2. Inquire into the offices, whereunto it directs thee. Dost thou renounce the hidden things of dishonesty; durst you not walk in craftiness, or handle the Word of God deceitfully, by contempering flesh and spirit in thy work as Vintners do in their Wines, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But wouldst thou every office thou presentest, shouldst be a pure offering, every prayer a pure prayer? And that which thou principally covetest therein is, that thou mayst call on the Lord out of a pure heart? 2 Cor. 4.2. Mal. 1.11. Job 16.17. 2 Tim. 2.22. 3. Inquire into the openness, simplicity and unguilful disposition of thy Conscience: What hast thou an heart, and an heart (as those Psal. 12.2. marg.) one for God, another for Baal, for the world? Miserable! the pure Conscience is a plain Conscience; 'tis clothed with simplicity and godly sincerity; 'tis a spirit in which is no guile. Durst you not double then in the matters of Conscience? nor dissemble in the matters of corruption? Art willing God should see the worst of thee, and show thee the very worst of thyself? Dost thou expose all to his search, and wouldst approve all in his sight, and not so much as have thy heart secretly enticed from himself? This is a pure Conscience, 2 Cor. 1.12. Psal. 32.2. 1 Chron. 12.33. Psal. 119.23, 24. Job 31.27.  
2. Is thy Conscience purified from its defilement? I know you are not purified from all degrees of sin; are you from all the kinds of sin? You are not purified from the actual stain of them; but are you from the habitual state in them? this is God's promise and the Gospel-purity of the Conscience, I will cleause you from all your filthiness, Ezek. 36.25, 26, 33. c. 37.23. I know none can say, and speak truly, his Heart is clean from all adhesion of sin to him, or from activity of sin in him. But can you say, my heart is clean from the approbation of any sin by it, and from the allowance of any sin in it? (1) What say you to an habitual course in sin? I know there are wicked works found with you; but is there no wicked way found in you? Do you refrain your feet from every evil way? Though you fall into the mire with the sheep, do not you wallow in the mire with the Swine: Do you wash off the repeated spots of your sins by the renewed streams of godly sorrow to repentance? else never call it a pure Conscience, Psal. 139.24. Psal. 119.101. 2 Pet. 2.22. Mich. 6.11. (2) What say you to the authority and command of sin. Doth Conscience woe and welcome it? or witness and war against it, and wash itself afresh in the blood of Christ, and waters of Contrition, when it hath contracted guilt and filth by the power or policies of it. Is Conscience pure from its reign, though she cannot preserve you from its rage? Sin may pollute your Conscience, and for present captivate it: But doth not Conscience give up herself to the commands thereof, but grieves rather that she should so be contaminated? And when captivated, doth Conscience raise complaints in, and recollect the other powers of the Soul? And doth she run to Christ, renew the quarrel, and reinforce her strength, for another combat, and resolve never to quit the field till she carrieth the victory, and the Crown be fixed upon the head of Christ? This is a pure Conscience, Rom. 6.12.— 23. c. 7.15.— ult. (3) What say you to the hearts closing with sin? Are you pure from the indulgence of sin, though you cannot be from the indwelling of sin? Do you hate all false ways? Is there never an Herodias, that your Hearts hug and cherish? Are you for taking away all iniquity? Is thy Conscience afraid of all, abhorrent from all, arms against all? Secret as well as open? Such as serve the interest of the flesh, as well as such as straiten it? And would you keep yourselves unspotted from the world, unspotted from the flesh, as well as unswallowed u● by the world, or by the flesh? This speak●● you to have a pure Conscience, Psal. 119.104, 128. Hos. 14.2. Psal. 19.12. & 13. Jam. 1.27. Judas 23.  
Thirdly, What is thy Conscience purified unto: (1) To what as thy employment? The pure Conscience is for the purest carrlage, after the purest Copy, 1 Job. 3.3. This is the Temple of God, the very floor of whose house, as was that of Solomon's, is over-laid with pure Gold, both within and without, 1 Cor. 3.17. 1 King. 6.30. Search the acts and offices of Conscience then; is Godliness the greatest employment, which it commands the other powers of the Soul, and wherein it most congratulates itself? If it be purified from sin, 'tis for the service of God; if from dead works, 'tis to serve the living God, 2 Tim. 1.3. Tit. 2.14. Heb. 9.14. (2) To what as thy enjoyment? The pure Conscience is for the purest comforts; not so much for those which run out of the muddy Cisterns of Creatures, but for such as rise out of the unmixed springs of Communication with God in Christ, and the intimate sense of his quickening and conserving influences: Nor doth it ever enjoy itself with that serenity, as in the evidence of God's grace to him; or in the exercise of his grace in and by him: This is its rejoicing, this its rest, Psal. 65.4. 2 Cor. 1.12. Psal. 116.7. Inquire then, what are those enjoyments wherein Conscience giveth thee the greatest content and complacency? Are they the impurer objects and operations of Sense, or the purer acts and objects of the spirit of Faith? Here is that pure river of the water of life, wherein the pure Conscience doth most bath and bless itself, Phil. 4.7. Rom. 15.13. Rev. 22.1. (3) To what as thy end? The pure Conscience puts forth its acts, both imperate and elicit, upon the purest account, and for the purest ends; with pure Conscience. The Intentions to which it determineth the Will are not, as the Feet in Nebuchadnezar's Image, part of Iron, and part of Clay, but like that Image's Head of fine Gold: 'Tis a Conscience toward God, 2 Tim. 1.3. Dan. 2.32, 33. 1 Pet. 2.19. Inquire then whether the praise of God be that principal end which you prefer in and above all, that Conscience carrieth you out to enterprise? whether you do not mingle your glory with his, or make his glory serve yours? If God hath purified thy Conscience, it is peculiarly for himself, as the sole supreme end and object of it. And the Apostle offers us this observation, That whatsoever is done hearty (i.e. of pure Conscience) is done unto the Lord, and not unto men, Phil. 1.20. Joh. 5.44. c. 12.43. Tit. 2.14. Col. 3.23. Ephes. 6.6, 7.  
Q. 5. How may we get or obtain a pure Conscience?  
Answ. This enquiry is not how we may get it pure from some new actual tincture, (of which see Q. 7.) but from its old habitual taint and pollution: for which take these Directions.  
1. Behold the necessity of a pure Conscience and be awakened: (1.) Without this there is no Society with God: He is of purer eyes than to entertain you in your habitual impurity: There is no having, nor so much as hoping Communion with or a propriety in him, unless Conscience be purified in you, Hab. 1.13. Psal. 18.26. 1 Joh. 3.3. Jam. 4.8. (2) Without this there is no Salvation by God. Wash thine Heart as ever thou wouldst to Heaven: There is nothing entereth which is unclean; that happy place is reserved only for the pure in heart, Jer. 4.14. Rev. 21.27. Psal. 24.3, 4. A polluted Conscience is neither fit for the business, nor blessedness of that pure and perfect condition. (3) Without this, there is no serving of God; at least with acceptance to him, or with advantage to you. The Heart must be purified that would attempt his Presence, Josh. 24.19. Heb. 9.14. c. 10.22. Jam. 4.8. Till Conscience be purified the pure God will not endure thy presence, nor will thy impure Conscience easily bear his Presence. (4) Without this there is no sincerity in thee. Clean or pure acts will never put ye beyond an hypocrite, without a clean or pure Heart. 'Tis not a pure Conversation, but a pure Conscience, that speaks thy condition prosperous, and secures from the condemnation of Pharisees, Psal. 73.1. 2 Tim. 1.3. Mat. 23.25.— 29. (5) Without this there is no security for thee; thy condition can never be safe, till Conscience be sanctified: All that God secures Conscience is but on this condition, If thou be pure and upright. And for the security of Conscience, 'tis grounded upon the sincerity of Conscience, 'tis first pure, then peaceable, as David points us in his prayer; and 'tis the pure in Heart are first pronounced Blessed by our Saviour, 1 Thes. 5.23. Job 8.6. Jam. 3.17. Ps. 51.7, 8. Mat. 5.8.  
2. Behold the nature of an impure Conscience, and be ashamed: Thou art not so pure in thine own eyes, but thou art as impure and vile in God's eyes. Be convinced of this, and thou wilt be cleansing that, and begging him to cleanse thee, Prov. 30.12. Isa. 65.5. Mich. 6.11, 13. Job 40.4. (1) Think what is defiled, Conscience, that choice, that curious piece, that so dignifieth Man next the Angels, and differenceth him from the Brutes. Conscience that is God's Tabernacle in Man, and maketh Man the Temple of God. Conscience that is chief among the faculties, and is under God to command the whole frame of our Hearts and Lives: What, Conscience! that by Creation, was (like the Nazarites) purer than Snow, whiter than Milk, more ruddy than Rubies; whose polishing was of Saphire, should be now blacker than a coal, and she that was clothed in Scarlet should embrace Dunghills! That thy Gold should become thus dim, and the most fine Gold be changed into dirt! This cannot but procure a Lamentation; especially when thou shalt consider, that this thou hast contracted upon thyself; who knowest, how great a crime it is, if through thy means the Conscience but of a weak brother should be defiled, Prov. 20.27. 1 Cor. 3.17. Lam. 4.1.— 9 1 Cor. 8.7. (2) Think what it doth defile: A defiled Conscience 1. defiles all of thee; it defiles the Man, the whole Man, the Spirit, Soul and Body are defiled, even the Mind, the most pure and precious part is defiled, wheresoever the Conscience is defiled, Mat. 15.18. 1 Thes. 5.23. Tit. 1.15. 2. It defiles all to thee, there is nothing pure to thee. The taking of God's Covenant into thy mouth, thy very Table-comforts, thy Meat become a sin and snare to thee. Conscience being unclean, whatever it toucheth doth become unclean likewise, Tit. 1.15. Psal. 50.16, 17. & 69.22. Leu. 5.2.3. It defiles all that comes from, or is done by thee. It streams sin upon every service. Thy Civil actions, thy very ploughing is sin; and thy sacred actions, thy very praying is sin likewise; For who can bring a clean thing out of an unclean? Mat. 15.18. Prov. 21.4. c. 28.9. Job 14.4.  
3. Betake ye to the known provision which God hath made for purifying the Conscience, and be active: The pure Conscience is from God as the principal Cause; 'tis he that purifieth, and he that pacifieth the Conscience: He that cureth its diseases, and cleanseth it from defilements: He creates, and so the Heart is clean, 1 Thes. 5.23. Ezek. 36.25. Psal. 51.7, 10. But though it be his work principally, 'tis our work partly too, as himself presseth it; Wash ye, make you clean, etc. Isa. 1.16. 'Tis his work to bless the means unto purifying, and our work to be in the use of those means, whereby he purifieth: Ask the mercy of him, and applying the means to us: (1) Then ask this mercy from him, with the greatest ardour thou may'st; acknowledging thy pollution with shame and sorrow, aggravating it also in his presence, abhorring thyself; and acknowledge with thy impotency his power, as who alone can purify thee: So David, Psal. 51.2.— 11. His promises of it do not preclude, but should provoke rather thy prayers for it, Ezek. 36.25. cum 37. (2) Apply thee to the means, and the means to thee, with the greatest activity thou canst: These are the Word, Water, and Blood 
* See Sheffield's good Cons. c. 2. p 33. etc. . [1] The Word, Ye are clean through the Word, saith Christ, Job. 15.3. This is not only pure in itself, but purifying the Soul that attendeth the preaching of it, Psal. 19.8. Joh. 17.17. Ephes. 5.26. Submit thy Conscience to the Commands of it: Purity is the end of them, and will be the effect in thee, 1 Tim. 1.5. 1 Pet. 1.22. If you obey; Then 2. Skill thy Conscience in the Promises of it. Every Promise is both a motive to and means for cleansing, as of the flesh, so likewise of the Spirit. But there is an especial Promise in God's absolute Covenant, I will sprinkle clean water on you, and ye shall be clean: Which you may urge upon yourself in secret, and urge God with in supplication, 2. Cor. 7.1. Jer. 33.8. Ezek. 3.6.25. cum 37. [2] Water, Ezek. ibid. Ephes. 5.26. The Sacrament of Water should not only be remembered by thee, but reinforced on thee, by due and doubled consideration: Though I cannot say to thee as Ananias said unto Saul, Arise and be Baptised, and wash away thy sins; if thou wert baptised in thy infancy, yet I must counsel thee to apply thy Baptism by fetching arguments from thence, and by eyeing the ability and efficacy of the Blood and Spirit of Christ, thereby exhibited, till thou findest the answer thereunto of a good Conscience toward God: And then thy Infant-baptism will be as effectual to the washing away of thy sins in thy adult estate, as the Circumcision of the Hands was to the adult Jews, who were then Circumcised, and not till then, with the Circumcision of the Heart 
* See Fords pract. use of Infant-●aptis. , Rom. 6.3, 4. Act. 22.16. 1 Pet. 3.21. Phil. 3.11, 12, 13. 2. The waters of sorrow or sincere repentance; Contrition will cleanse thy Conscience; Evangelical tears will expunge these tinctures: No dirt will fix where these drops fall, witness David: Repentance will blot out these stains from thy Soul, and thy sins also before God. Smite thy rocky Heart then with the Rod of God, and the Waters will gush out: Draw Water and pour it out before God. Repentance is called the washing of the Heart from wickedness, Ezek. 18.30, 31. Jer. 31.18, 19 Psal. 51. Act. 3.19. Exod. 17.6. 1 Sam. 7.6. Jer. 4.14. 3. The Waters of the Spirit, sanctifying and regenerating; the Spirit is not only compared to Water, as quenching the drought of the Soul, but as cleansing the defilements of the Soul, Joh. 7.37, 38, 39 Ezek. 36.25. Conscience will continue sinful till he comes and cleanses; its filth is not to be washed off by any work of flesh, but by the effectual work of God's Spirit: 'Tis God's Spirit must sanctify our Spirits, or we stick in the sink and mud of our sin and uncleanness, Isa. 4.4. Rom. 15.16. 1 Pet. 1.2. Resist not the Spirit then, but receive those influences he sheds abroad: Listen not to the flesh, look within the vail of the Covenant, where God hath promised to put his Spirit within you; yea, and to pour out his Spirit on you, and plead his Promise in your Prayers, Ezek. 11.19. Isa. 44.3. Psal. 51.12. & 143.10. [3] Blood: The Bath for Conscience is the Blood of Christ: Here is the Fountain opened for Sin and for Uncleanness; this cleanseth from all sin, and there is not any sin which doth not need this cleansing, or any power of the Soul: Both the Tabernacle and all the Vessels of the Ministry were to be purged by Blood; Moses sprinkled therewith both the Book and all the People. Consider Conscience then in any capacity, it needs this cleansing as a Book, as a Witness, as a Judge, as it's the Mansion of God, and as it ministers to and in Man, Zach. 13.1. 1 Joh. 1.7. Heb. 9.14, 19— 23. Sprinkle then this Blood of Jesus upon thy Conscience: The People were to sprinkle the Blood with a bunch of Hyssop dipped therein, as well as the Priests, Exod. 12.22. Leu. 16.14. To note, there must be an Application of Christ's blood made by us as well as an Application made to us, of this Blood by Christ; and thus have we our Hearts sprinkled from an evil Conscience, as by the Spirit on his part, sprinkling it on us; so by Faith on our part, which sprinkleth us with it: Faith is that bunch of Hyssop, which being dipped in this Blood purifieth the Heart; Purge me with Hyssop, and I shall be clean, saith the Psalmist: Purifying their hearts through faith, saith Peter: Heb. 10.22. 1 Pet. 1.2. Psal. 51.7. Act. 15.9. Believe then in the Lord Jesus; Faith is not only effectual through the Blood of Christ to purge the Conscience from the guilt of sin, to the justification of thy person, but also from the filth of sin to the Sanctification of thy Nature, Rom. 5.1. Act. 26.18.  
4. Behold the noted excellency of a pure Conence, and be assiduous: For at (1) Mind the noted place of Conscience, it's the upmost part of the Soul, next under God, and above all that is in Man: A pure Conscience is of Angelical perfection: Purity is the Gem and Diamond in the Crown, both of the clear and pure Conscience; this renders it like the New Jerusalem a City of pure Gold. (2) The noted power of this Conscience: The pure Conscience hath a power of converting even the basest Metals like the Philosopher's Stone, into pure Gold; afflictions into advantages: To the pure Conscience all things are pure; like that Perfume which the Lord prescribeth Moses, whatever they are asunder, being tempered together they are pure and holy, 1 Pet. 2.19, etc. Tit. 1.15. Exod. 30.35. (3) The noted price of this Conscience: What cost it? no less rate than the precious Blood of the pure and immaculate Lamb of God: What print carrieth it? no lower than the resemblance of the purest Essence and Excellency of God. Of what preciousness and pleasance doth God account it? Of no less than his Habitation, his Throne, his Restingplace, Heb. 9.14. cum 1 Pet. 1.19. 1 Joh. 3.3. Isa. 57.15. (4) The noted Privileges of this Conscience: How great here! boldness in prayer, the blessing of peace, the beauties of God's Presence, etc. Heb. 10.22. Phil. 4.7, Psal. 18.26. But how glorious hereafter! in a pure and perfect state; most pure and beatific sights, Psal. 24.3, 4. Mat. 5.8. But consider this, and you cannot be careless: God, Glory, Christ, Comfort, do all severally bespeak Conscience, as Christ sometime did Peter, If I wash thee not thou hast no part in me. But wash this, and thou art clean every whit, Joh. 13.8, 10.  
Q. 6. How may we preserve our Conscience pure?  
Though I must remit you for fuller satisfaction to what hath been already spoken, Chap. 2. Q. 6. Yet I shall not refuse to subjoin something more in this place.  
1. Continue at your work: Conscience is clean, but not all; therefore is neither all your work done for its cleansing, till hope pass into enjoyment, ye ought to be purifying; both the Promises hoped for, and the principle of hope put upon, and persuade unto it, 2 Cor. 7.1. 1 Joh. 3.3. Neglect not any of the means already prescribed you Qu. 5. Direct. 3. The same word and work of Faith, Hope, etc. which made thy Conscience pure, will maintain its purity.  
2. Keep Conscience to its work: Keep it doing, and you keep it from defiling: The pure Gold never rusts or cankers till it rests, or is coffered up: Paul kept it on employment, and so kept it pure, 2 Tim. 1.3. Act. 24.16. Conscience hath its work within door, upon itself, and upon the whole Soul and Spirit; and without door, upon the Sense, and their Objects and Organs: If it rests like a standing Pool, it putrefieth and gathers stench: If it runs, like a living Fountain, it purifieth itself, and whatever is put into it.  
3. Keep Conscience upon its watch: Consciscience is the Centinel to watch over and for itself, and the whole Soul beside: Watch therefore in all things. He that would be clean must be circumspect: 2 Tim. 4.5. Psal. 119.9. (1) Watch against Sinners. These will be throwing forth, and throwing on of dirt: Press not unnecessarily into their Society: Be not partakers with their sin; keep thyself pure: Isa. 57.20. Ephes. 5.7, 11. 1 Tim. 5.22. Yea, in the very Society of the Saints, be yet still upon thy Watch, looking diligently. One defection hath defiled many; and the more weak thou art, the more watchful be thou. A weak Conscience is defiled quickly: Heb. 12.15. 1 Cor. 8.7. (2) Watch against Satan. He will be throwing in of dirt: His arrows are not only fiery to dismay thee, but filthy to defile thee: And his principal design is at thy Heart, thy Conscience, Ephes. 6.16. Zach. 3.3. cum 1. Act. 5.3. Be vigilant therefore, so shall his temptations but perplex thee, not pollute thee. Thou shalt not be filthed by him, but he rather shall flee from thee: 1 Pet. 5.8, 9 Jam. 4.7. (3) Watch against Sin: The sin of thy Nature, this will be throwing up of dirt; and the sin of thy life, which will be throwing on more dirt. If filthiness be defiling, than thou canst not sin, and be yet spot-free; so 'tis called once and again, 2 Cor. 7.1. Jam. 1.21. And you must lay aside all filthiness, if you would be free; not only grosser sins which put out Conscience; their spot is not the spot of his Children: But lesser sins, which pollute Conscience, though not so eminently, as greater do. Every sin, even the smallest, the secretest, stains thee somewhat, as David well saw, and was sensible of, ibid. Deut. 32.5. Psal. 19.12. Watch against every sin then, and inducement to sin; that thou mayst not be so much as tainted with it, as well as not tanned by it, and mayst walk in White with Christ's Worthies: Rev. 3.4. cum 2.16, 15. (4) Watch against this sooty and ensnaring World. The World, as one observes 
* Manton on Jam. 1.27. Obs. 9 , is a dirty and defiling thing. The Apostle tells you of the pollutions of it, and corruption that is in it: And our Saviour intimates, that it is hard to continue in it, and to be kept likewise from the evil of it, 2 Pet. 2.20. c. 1.4. Joh. 17.15. Fellow not the World too close then, lest (if it do not dash out thy brains, yet) it defile thy beauty. Remember what doubled cautions Christ hath given you here. Watch your offers from it, and all the objects of it. Blessed is he that watcheth and keepeth his Garments, Luk. 12.15. c. 21.34. Rev. 16.15. Pure religion and undefiled before God, is to keep a man's self unspotted of the World; not only from being swilled in or sunk by it, but from being spotted with it, Jam. 1.27.  
4. Keep a watch upon Conscience. Your Consciences are a apt to contract stains, as your Clothes are to contract spots. Beware what Objects it getteth near unto, or that these get too near it, behold it the oftener in the Glass of Scriptures, and brush it oftener by self-searching, and godly sorrow to repentance; and so keep it with all diligence, Prov. 4.23. Watch against that original sin wherewith it is polluted, that it pour not out filthiness: Watch in the Objects of Sense which are thereunto presented, that they pour not in filthiness. Watch that orb and seat, wherein it is placed. Let thy Mind be polluted, and thy Conscience will not be long pure. Watch the offence and pet it is apt to take at preciseness, and exact strictness; Watch against the oppressing (and in fine overwhelming) diseases or obliquities of Conscience, error, ignorance, hardness, etc. Heb. 10.22. Tit. 1.15. Act. 24.16. In short, watch Conscience in all those offices and services it is to perform; especially 1. That it decline not in any of them to sin, or from Scriptures: 2. That it double not in any service but in singleness of heart do still approve itself. And this know, that if thine eye be single, thy whole body is full of light: Heb. 13.18. Ephes. 6.5. Mat. 6.22. So then, take heed to yourselves, that your heart be not deceived: Deut. 11.16.  
Q. 7. What is to be done for the recovering of our Conscience pure, when we have contracted any, especially a great defilement?  
1. Remember; hath a deceived heart turned thee aside? Remember this, O Jacob, Bring it again to mind, O ye transgressors, Isa. 44.20, 21. c. 46.8. (1) Remember how it was, when thyself and services, like the shewbread, were set in order before the Lord, upon the pure Table of an undefiled Conscience; and were ●o him, and happily to others, of a sweet-smelling odour, like the pure incense of sweet spices. To allude to 2 Chron. 13.11. Exod. 37.29. Remember the felicities hereof, and whence thou art fallen, Rev. 3.3.2.5. (2) Remember how ' 'tis. Thy Crown is fallen, and the most fine gold become as the mire in the streets, How is the faithful City become an harlot; thy silver is become dross, thy wine mixed with water; and thy way before the Lord is as the uncleanness of a removed woman, Isa. 1.21, 22. Ezek. 36.17. (3) Remember, why and whence it is. Hast thou not procured this unto thyself? Did Conscience ever provoke thee, that thou shouldst so pervert its glory into shame, and please thyself in thy own pollution? Hath corruption deserved better from thee than Conscience hath done? Can Satan have forced Conscience? This springs from thine own free consent. This is thy wickedness, and it is bitter, because it reacheth unto thine heart, Jer. 2.17, 33. c. 4.18. 5.25.  
2. Repent. So God directs upon the case, and the godly have done accordingly as Peter and David, Rev. 2.5. c. 3.3. Mat. 26.75. Ps. 51. [See before Q. 6. Direct. 3.] (1) Here aggravate it upon thy Soul; rub on thy Convictions by reiterated Considerations, as thou wouldst recover thy old frame of Conscience▪ My sin is ever before me, saith David; and the● he rips up the circumstances by which it was heightened, Psal. 51.4, etc. (2) When Peter ha● weighed 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the circumstances of his sin, than 〈◊〉 wept, and not till then, Mar. 14.72. Aggravate it then from the circumstances of this defilement; Woe is me, I am undone, because 〈◊〉 am a man of such uncleanness. I that the S● gave himself for to purify; and the Spirit hath given himself unto, to purify me. I that have such principles from God in me for purifying, such promises of God to me for purifying: I that so profess, so pray, have been so purged, so preserved, etc. Aggravate it from the subject of this defilement. What! even my Conscience polluted! that is to quicken and command all the other power's purity, and to keep them pure; fetch arguments from Ch. 2. Q. 5. Direct. 2. Oh! if the light that is in me be darkness, be defiled; how great is this darkness, this defilement! Aggravate it from the object, against and before whom it is; Against thee, thee have I sinned, and done this evil in thy sight, Who art of purer eyes than to behold iniquity, requirest and rewardest purity, etc. (2) Acknowledge it in Supplication: Confessing is nearly connexed with cleansing: It engageth us to cleanse in point of Credit, as well as Conscience; and it engageth God to cleanse in point of Covenant, and with respect to Christ, Prov. 28.13. Job 33.27, 28. 1 Joh. 1.9. He that covers his sin with Adam will never cleanse it. Open then the filth of thy Conscience in a free and full Confession; and may every word melt into a tear. Tell him with Job, Behold I am vile; and with Agur, Surely I am more brutish than any man, I have not the understanding of a man: Prov. 28.13. Psal. 32.5, 6. Job 40.4. Prov. 30.2. (3) Abhor thyself in the sense of it. A prostrate self-abhorrence will surely purge thy Conscience, and blot that consciousness of sin thou hast contracted, both out of God's debt-book, and thy own day-book. Whereof Job and David are plain and pregnant instances, Job 42.6. Psal. 51. This Medicament is a sure preventive and safe purgative of a putrified Conscience; it includeth these two (as the principal) ingredients: 1. Self-displicence in sorrow and indignation with thyself, as David; Oh! that I should be such a fool, such a sot, such a beast! 2 Cor. 7.11. Psal. 73.21, 22. 2. Self-defiance, in shaming and judging thy own self, renouncing thy righteousness, and ripping up thy follies and filthiness, and loathing thyself in thy own sight. O Lord, righteousness belongeth to thee, but to me shame and confusion of face: O my God, I am ashamed, and blush to lift up my face, etc. Ezek. 6.9. c. 16.63. Dan. 9.7, 8. Ezra 9.6.  
3. 
Rev. 2.5.  Renew. Do over the first works for thy former washing. The door of Mercy stands as open as heretofore. Thy duty to use the means and the efficacy of the means upon a due use of them is as observable, as heretofore: Then thou wert without strength, and couldst not cooperate with divine Grace, nor any more cleanse thy sin, than the Ethiopian can change his skin. In that first work thou wert merely passive: Rom. 5.6. Jer. 13.23. Job 14.4 
* See Saryl, ad loc. . But now the case is altered, the least Saint is not without a little strength: Grace is communicated, and doth expect thy co-operation with itself, that a man purge himself: Rev. 3.8. 2 Tim. 2.21. 2 Cor. 7.1. Renew then (1) the advised provision, Q. 5. Dir. 3. Particularly (2) the application of the Promises; this is not only an excellent congruity, and an evident connexion between the Promises of Christ, and the purging of our Conscience; but they exhibit a Copy how we should purge, and effectually convey a power, whereby ye shall purge the Conscience, and escape the corruption that is in the world through lust: 2 Cor. 7.1. 2 Pet. 1.4. (3) Renew the ardour of thy Prayers; these will engage and sanctify all other endeavours; engage Heaven and thy own Heart; follow thy work close here, and with much constancy: Double the duty, and thy diligence therein: Remember the Psalmist, how he reiterated this Petition, Wash me, purge me, cleanse me, create a clean heart in me. Wash me throughly from mine iniquity, and cleanse me from my sin, Psal. 51.2.7, 10. (4) Renew the Acts of these holy Principles in thee, Faith, Hope, and Love; as they were of past, so are they of present and perpetual efficacy; so the expressions intimate: Act. 15.9. 1 Joh. 3.3. Purifying ('tis not said having purified) their Hearts by Faith. He that hath this hope purifieth himself, etc. Send Faith afresh then to the Blood of Christ, and the blessed Covenant of Grace for cleansing; and let this stir up and strengthen the other implanted Habits, to their several employments. Show Hope a further sight of those pure and perfect Glories which God hath prepared and promised. The more this glorious Purity becomes the matter of thy Hope for hereafter, the more will a gracious Purity become the matter of thy attempts and aspire here: And (to besure) the more thou lovest pureness of heart, the more wilt thou apply thyself for, and shalt attain of heart-purity.   

CHAP. IU. Of the Peaceable and Disquiet Conscience.  
Q. 1. Whether the Conscience that is not Evangelically good, or pure, may yet enjoy great peace; and so whether a Man may safely conclude his Conscience is pure, because 'tis quiet and at peace?  
I. Prop. 1 IF you understand peace of Conscience in the most proper, precise and strict notion thereof, then can there be no peace of Conscience where there is no purity. 'Tis first pure, then peaceable; There is no peace, saith my God, to the wicked. Others may sing a Requiem to them, Peace, peace; and they may bless themselves in their own hearts, saying, I shall have peace; but my God saith, there is no peace, Jam. 3.17. Jer. 6.14. Deut. 29.19. Isa. 57.21. The quiet of such Consciences some please to call a Truce; but cannot allow it the name of peace: If that here is only a temporary suspension of arms, no total cessation 
* See Dyk. good Cons. p. 31, 32. , the quarrel is not taken up, Conscience is but taking more time to right itself, and revenge their stubbornness.  
Peace of Conscience (if we understand it strictly) imports more than an immunity from inward Concertations and Concussions; it implieth also an enjoyment of itself, with a victorious serenity in the felicitating smiles of God's Countenance, and in viewing the spoils of Sin and Satan, its vanquished adversaries, Rom. 15.13. Phil. 4.7. Joh. 14.27. It presupposeth peace with God as its prime basis, upon which it rests; and into which it is resolved as its principal cause. Peace of Conscience being originally but the reflex of this, that God is reconciled and at peace with us: Rom. 5.1, 2. Job 22.21. Men of impure Consciences are upon terms of enmity, not of peace with God; they are against him, and he against them: Ephes. 2.16. Psal. 18.26. 2. It presupposes a propriety in Christ, who is our Peace; whose death for us is the sole price of our reconciliation and peace with God, and whose Union with us, and the communion with and conformity to him is the signal evidence thereof. But the impure Conscience hath no interest in Christ; he is not only without Christ, but at war and enmity with Christ: Ephes. 2.14. Rom. 5.1, 10. 2 Cor. 5.18, 19 Fph. 2.12. Col. 1.21. 3. It is produced by Faith. Faith Evangelical giveth us peace with God, and God giveth us peace in and by the exercise of faith. Faith unites us with God in Christ, and so 'tis peace in Heaven; here is its direct act; and then Faith unfolds and reviews this Union, and so 'tis peace in the Heart; here is its reflex act. Now the impure Conscience hath no saving Faith, which doth still first purify, then pacify the Conscience: Rom. 5.1. c. 15.13. Ephes. 3.17, 18, 19 1 Joh. 5.11, 12, 13. Joh. 5.44. Act. 15.9. 4. Besides this peace is made the privilege, the incommunicable privilege of the Church and Kingdom of Christ, who are said to be clean, through his word: Peace I leave with you, my peace I give unto you, etc. i. e. to you, not only eminently above others; but exclusively to you, and not to any others, Rom. 14.17. Joh. 14.27. cum 15.3.  
II. Prop. 2 But if you understand peace of Conscience in a larger and less proper sense, in the vulgar notion and latitude of this expression, as it imports the quietness thereof from inward arrests, anguish, accusations, agonies or affrights; yea, or as it implies some security, and satisfaction thereof in the present condition, wherein they now stand, there may not only be no sting, but some suavities of Conscience now and then; there may be, and often is, great peace of Conscience, where there is no goodness, no purity of the Conscience: The Scriptures abound with instances of this kind; from whence I shall infer, that you may have such a peace of Conscience; 1. Though you rest in a state of sin and corruption; for so had Paul before his Conversion; Conscience was quiet and cheery till the Commandment came; so had the young man, ere he converseth with Christ; Conscience doth not trouble him, ere Christ talketh with him, Rom. 7.9. Mat. 19.22. 2. Though you resolve upon sin against knowledge, and after conviction, the contumacy of the Will may so far muzzle the mouth of Conscience. Judas is resolved upon betraying Jesus, a crime of whose horror he could not but be convinced by many and clear notices; yet till they had condemned Jesus, Conscience never condemneth Judas, Mat. 27.3. They resolve to perpetuate their sin; yet say in their hearts, We shall have peace, Deut. 29.19. 3. Though you run on in sins of the highest consideration. They that gave themselves over unto lasciviousness, to work all uncleanness with greediness, felt no lash of Conscience: Ephes. 4.19. Yea, such as were filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy as to man, and haters of God, Covenant-breakers, etc. did not find the least regret or remorse of Conscience, Rom. 1.28.— 31. 4. Though you are rushing upon the Sword of God's Justice to your own confusion, with Balaam, whose madness the dumb Ass rebuked before Conscience delivereth in the least reproof, or maketh the smallest impression upon him. When vindictive Justice hath been pursuing them to the heels, some there have been, that never did so much as put this question to their hearts, What have I done? but run on with boldness as the Horse rusheth into the battle, and sung this Syren-song, to their own Conscience, Is not the Lord among us? none evil can come upon us: Numb. 22.23, etc. Jer. 8.6. Mich. 3.11. 5. Though you may remind ever and anon what will be the sequel and consequence of such courses which you live in. Such accounts are either carelessly intended: He heareth the words of the Curse, Yet blesseth himself in his heart, saying, I shall have peace, Deut. 29.19. Or contumaciously inverted: Let us eat and drink (say they) for to morrow we shall die. If there be so much danger, let us make the best of our deck, while we may. Art thou come to torment us before the time? Isa. 22.13. c. 56.12. Mat. 8.29. 6. Though you are under the arrest of some present judgement; Conscience did not awake, nor did they consider in their heart, no not now when their own do had beset them about: Hos. 7.2. O Lord, (saith the Prophet) thou hast stricken them but they have not grieved, Jer. 5.3. 7. You may reckon your peace safest when perdition is speediest: When they shall say, peace, peace; i.e. assured, abundant peace, then sudden destruction, like the throws of a travailing Woman shall seize upon them, and they shall not escape: 1 Thes. 5.3. The greater their security and the more voluntary, their calamity will be the more sudden, and without remedy: Prov. 29.1. 8. In short, your Conscience may remain quiet, yet unclean, even at the approaches of death, and under the agonies of sickness. Nabal is sick ten days, yet Conscience speaks not any troubles or distress to him; his Heart died within him, and he became as a stone; so stupid was it and insensible, 1 Sam. 25.37, 38. 9 Yea unto, and in their removal by death, in the very last congress with the King of Terrors: Soul, take thine ease; saith the rich man, even to the very night that his Soul was required of him. Job tells you, that the houses of the wicked are of times safe (Heb. peace) from fear. They spend their days in wealth or mirth, and in a moment go down to the Grave. One dieth in his full strength, being wholly at ease and quiet. There are no bands in their death, (saith the Psalmist). Dives finds no terrors of Conscience till he falls into Hell-torments: Luk. 12.19, 20. Job 21.9, 13, 23. Psal. 73.4. Luk. 16.22, 23, 25. You may then live cheerfully, and die quietly, yet with defiled Conscience. Nor may you think that this false peace is only fallen into by the profane world; 10. Nay Professors, and some of the highest rank and reputation have perished through this false peace, witness Ananias and Sapphira; nor may we forget Laodicea. The foolish Virgins who had the company, the commendation of the wise are not convinced of the want of grace, or unsoundness of their peace, till they hear the Proclamation, Behold the Bridegroom cometh. And now the door is shut against them: Act. 5.2, etc. Rev. 3.17. Mat. 25.6, etc.  
III. Prop. 3 There is no concluding then from the peace and quietness of thy Conscience to the purity and goodness of thy Conscience. For 1. there is many a peaceable or quiet Conscience, that was never pure or clean. The ignorant, the secure, the seared Conscience, as one Modern largely showeth 
* Dyke's ●ood Cons. ●. 24. ad ●5. . The ignorant, the unawakened, the deluded, the hardened Conscience, as another 
* Sheffield's ●od Cons. ●. 18. pag. ●48. ad ●56. . Nay 2. that Conscience which is least pure, least clean, is most peaceable and quiet, usually: As the seared or cauterised Conscience, which is past feeling, but plunged in all manner of filthiness: 1 Tim. 4.2. cum 1.3. Ephes. 4.19. Consider 3. Peace of Conscience is no mark of a pious Christian singly and of itself; nor do we find it simply insisted upon by them as such. I never find any Saint in the whole Scripture pleading it as the signal evidence, much less as the sole evidence of his justification and change from death to life. When they would clear their being in and blessedness by Christ, they do not attempt the proof of it by their peaceable and quiet enjoyments of themselves, or of him, but by their pious intercourse with and conformity to him, in the crucifying of their sins, and quickening of their Souls: Rom. 8.1, 2, etc. 1 Joh. 2.3, etc. c. 3.19, etc. Paul's rejoicing was the testimony of his Conscience, That in simplicity and godly sincerity (not that in serenity and grateful suavities) he had had his conversation in Christ, 2 Cor. 1.12. 4. A polluted Conscience may enjoy more peace, (such as it is) than doth many a pure Conscience. What tastes have many such of the Heavenly gift, and of the good Word of God; yea, and of the Powers of the World to come, who yet have not arrived to the things that accompany Salvation? Whereas, others are chastened every morning, have sorrow in their heart daily: For peace have great bitterness, and are afflicted from their youth up: Heb. 6.4, 5. cum 9 Psal. 73.14. & Psal. 13.2. Isa. 38.17. Psal. 88.15.  
iv 
Prop. 4.  If you would conclude the goodness of your Conscience, you should rather argue forward from purity to peace, than backward from peace to purity: Begin first at the Kingdom of God, which is first righteousness, than peace; as the wisdom which is from above, is first pure, than peaceable: Mat. 6.33. Rom. 14.17. Jam. 3.17. Remember 1. It is purity of Conscience is the principle of peace of Conscience, I mean of sound and saving peace. This excellent rest is the effect of righteousness; Peace followeth Grace in all the Apostolical Salutations, and floweth from it; To be spiritually-minded is life and peace: Isa. 32.17. Rom. 1.7. c. 8.6. 2. Peace is but a privilege, and a separable privilege of purity and grace: So that it is neither proper nor prudent to prove grace by peace. Into what a labyrinth of perplexing and amazing fears may you involve yourselves, while you limit your arguments, and proceed by peace! Especially, there being so many evidences of much grace, where there was no peace, in Job, David, Heman, and others. 3. Your peace will never prove your purity, simply and by itself. There is that nearness and similitude between the false and sophisticated peace of sinners, on the one hand, and the sound and saving peace of Saints on the other hand, if they are materially considered. Doth this Saint feel no sting of Conscience? neither doth that Sinner. Hath this Saint suavities of Conscience? so that Sinner. You must proceed further therefore in your Inquiries. Doth my peace result from the enjoyment of myself in the God of Peace, as my supreme end and sovereign good? from the enervating of Sin and Satan, the grand enemies of Peace, which war against my Soul? From the entire subjection of my whole Man to the Prince of Peace, in my quiet and cheerful compliance with his Government, etc. These things prove indeed the truth of your Peace; but they take in Grace with it, and are but an intermediate proof of your Peace; viz. as they are the immediate effects and evidence of your Grace. 4. Prove your Purity, and it will prove your Peace then. If the Lord Jesus be a King of Righteousness to you, he will be after that a King of Peace also: Heb. 7.2. But truth is, peace of Conscience without purity is both defiling; Unto them that are defiled is nothing pure; yea and damning; it accelerateth men's destruction. Though false peace like those Locusts in the Revelation hath the appearance of Evangelical Peace as they had the Faces of Men; yet their power is, like theirs, only to hurt Men, who do the more irreclaimedly thereby go on in sin, like ●he Ox to the slaughter, not knowing that it 〈◊〉 for their life, till the dart strike through ●heir liver, and they are inextricably involved in the snare of death and destruction: ●it. 1.15. 1 Thes. 5.3. Rev. 9.7, 10. Prov. 7. ●2, 23.  
Q. 2. Whence, or from what Causes is it, that the false Peace of Conscience ariseth, that we may avoid such fearful pits and quicksands?  
The Causes are many without, within the Conscience 
* See Shepherd sinc. Conv pag 133. ad 142. .  
I. Without the Conscience; as,  
1. The Devil, who to promote his designs, and preserve his Dominion, cheateth Souls into and keeps them in this false peace; beguiling them with his artifices, and guarding them against foreign impressions with his arms. And no marvel, for it is his interest, to keep all here in quietness. When the strong man armed keeps the Palace, all his goods are in peace: 2 Cor. 11.3. Luk. 11.21. He binds carnal persons in his Chains, and being his Captives, Conscience itself is much-what at his command and pleasure: 2 Tim. 2.25.26. Ephes. 2.2. He blazons the case, if Conscience takes distaste at any time, and overlays it with his paint and colours, varnishing over our unrighteousness with other appearances, according to his deceitful arts. Doth Eve startle at his suggestion? We may not do it le●● we die. Nay, saith he, ye shall not surely die: Ye shall live the sublimest life, ye shall be a● Gods: 2 Thess. 2.9, 19 Gen. 3.4, 5. He blind● the Conscience, and bars up the doors and windows of the Soul against the light of knowledge, lest his deeds, and our dismal state should be discovered, as well perceiving, what a manifestation of us to ourselves this would soo● make? 2 Cor. 4.4. Joh. 3.20. Ephes. 5.13. He baffleth Convictions, if at any time they begin upon the Conscience, and begets a disbelief of the divine threaten. God hath said, Ye shall not eat of it lest ye die, saith Eves Conscience. No, saith Satan, God doth know, that in the day ye eat thereof, your eyes shall be opened, etc. God pronounceth the furies of War to Ahab; and his fall in and by it. Satan persuadeth him there is no such matter; but he shall reap peace, and victory: Gen. 3.3, 4, 5. 1 King. 22.22. He bears off commotions, whatsoever may disturb the quiet and peace of Conscience, which he useth as his Quarters and Palace. If a spark of Conviction be let fall in a sickness, or some other straight, he hath his earth to smother and stifle it, or his water to cool and quench it. If any seed shall be dropped at a Sermon, he like the fowls of the air cometh and catcheth away that which was sown in the heart: Luk. 11.21. Mat. 13.19. He bribe's the Conscience if it be at any time clamorous, or is prone to quarrel. Sometimes with the divertisements of sinful or sensual pleasures, that the noise of these may outvoice, and their music charm the Conscience. Sometimes with the devotions of a stricter profession. The drunken rounds and debaucheries of riot will no longer quiet, but rather cut and wound the Conscience. He is content that Ananias and Sapphira, and Simon Magus shall change their company and work too, as Judas did, so they cleave to him as their Master. He knoweth how to put on the appearance of an Angel of Light. Sometimes by the delicious sweets of a promise, which he either halves, or otherwise abuseth. The heart, happily, is at no peace, for lack of a promise. The babe must have the breast. Satan, who ever attends his advantage, can transform himself into a minister of righteousness; and draws out the breast of the Promise, as he did unto Christ; He shall give his Angels charge concerning thee. But he omits the principal part of it, and with a purpose of overthrowing him by the security of the Promise, when he could not overcome by the sword and spear of his power: Ephes. 2.2, 3. 2 Pet. 2.19. Act. 5. & 8. 2 Cor. 11.14, 15. c. 2.11. Mat. 4.6. cum Psal. 91.11. Well then, beware of Satan; you have seen his arts, be not ensnared by them. Be not ignorant of his devices. Put on the whole armour of God, that ye may be able to stand against all the wiles of the Devil. If he drives on peace, he designs your perdition by it. Be sure his peace is with the extremest drudgery of the exceedingst danger, and will surely end in damnation; 2 Cor. 2.11. Ephes. 6.11. 2 Thes. 2.9.— 13.  
2. Daubing Priests, and Dough-baked Professors, which say, Peace, peace, and there is no peace. The overflowing showers of Divine displeasure will consume both these and them together, the deceived and deceivers: Ezek. 13.10,— 16. Jer. 6.14. Some there are, who can or will see nothing but Visions of peace for their people; lest when they denounce War from Heaven against others, they should hear the echo and reflex thereof in their own hearts; or others should be ready to recriminate, Physician heal thyself: Ezek. 13.16, etc. Luk. 4.23. Others it may be will be soothing you up in a false peace, though you walk in the imagination of your own hearts, amongst fire-balls and deaths; and will be promising you life, while you persist in your lusts. A fearful and horrible thing, if God himself may be witness: Jer. 23.14, 17. Ezek. 13.22. Others will be smoothing and salving up the matter, upon the least pain or prick of Conscience. These heal the hurt of the daughter of my people slightly, saith the Lord. They skin over the sores of their fond and foolish Patients, without searching or probing them, or drawing out the putrid matter and core which is at the bottom of them; that addeth to their peril, and will augment their future pain. They are healing their Souls, while they should be hewing at their sins, and laying the axe at the very root. For this God will surely and severely visit: Jer. 6.14, 15. c. 8.11, 12. Hos. 6.5, 9 Take heed then, and turn thine ear, especially thy heart from all such; for they speak a Vision of their own heart. They see vain and foolish things for thee, not discovering thine iniquity. One Micajah, though he sound the Trumpet of War against thy sins, would be more prosperously attended, and peaceably accompanied, than four hundred false Prophets, that will sing a requiem to thy Soul, while thou remainest in thy sinful state: Jer. 23.16, 17. Lam. 2.14. 1 King. 22.6, etc.  
3. Divine Justice is another cause, which giveth men over to such strong delusions, blinding the eyes and hardening the hearts, etc. of such obdurate sinners: 2 Thes. 2.11. Joh. 12.40. Only remember, he is rather a deficient, than an efficient cause. For he cannot be the author (to speak properly) of what he is the avenger. He doth not give in this peace, but by withdrawing his grace, he giveth up men for their sin to sink in, and giveth them over to sit down in this false peace: Rom. 1.24, 26, 28. But be it remembered also, that he giveth not up any judicially, who give not up themselves actually and voluntarily. So that here your great care and concern is, that you provoke not justice hereunto by your own self-pleasedness and stubborn perverseness. Harken to him, and you are assured that you shall dwell safely, and be quiet from the fear of so great an evil: Psal. 81.11, 12. Rom. ibid. Prov. 1.30. ad finem.  
II. Within the Conscience. This false peace ariseth, either from the vicious qualities, or from the vicious carriage of the Conscience.  
1. The vicious qualities of the Conscience are many: I shall mind you of these six only, from whence it taketh its spring and rise. As 〈◊〉 from its sortishness or ignorance; either of the God of Peace, and the purity of his nature, or of the peace of God, and its pure and powerful effects upon our natures. Or of what the Scriptures dem●nd, as antecedaneous, or in order to ●ound peace, or of what themselves are or do, in observance and obedience of the terms of peace: Psal. 50.20. Eph. 4.18. Rom. 1.21. c. 7.9. Zeph. 1.12. (2) From its sensuality and enslavedness to the sensual appetite, and those secular objects which it affects. When the brutish appetite, through men's laziness or listlesness, once supersedes and commands the rational, a cheap liberty will content the Conscience, which now lies captivated in its chains. Now God's judgements are far above out of his sight. And while sense and fancy have their fill, Conscience is easily flattered, and he saith in his heart, I shall never be moved. Soul take thine ease, saith he. Why shouldst thou feed upon gall and hemlock, who hast goods laid up for many years? Psal. 10.5, 6. Luk. 12.19. (3) From its supiness and self-indulgence, whereby men take it for granted, that their estate is good enough already, especially if there be the Imprimatur of any eminent Professor, and therefore think it a needless and supererogatory piece to undertake such a sour and self-displeasing work, as to put their condition upon such severe inquiries, and so strict an inquisition as their Preachers would persuade to. Whence it is, that the commands are so much iterated and ingeminated for examining ourselves, considering our ways. etc. Jer. 5.24. 2 Cor. 13.5. Hag. 1.5, 7. Gal. 6.4. (4) From its sleepiness and inanimadvertency. Happily the notion and necessity of self-examining sticks upon men, after a Sermen, or in a Sickness. But 'tis not so powerfully and prevailingly, as to put them upon the work presently. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they dismiss so difficult a work till another, and then another season. It's requisite, they have yet a little more sleep, a little more slumber. And God hearkens and hears, and there is not so much as a question put to their hearts. Well, happily he renews his calls, and repeats his knocks by some smarter providence, or severer preaching; and yet through a sleepy deadness, Conscience is prone to reply as he did in the Gospel, Trouble me not, the door is now shut, and my children are in bed with me, I cannot yet rise and give thee: Eph. 5.14. Jer. 8.6. Luk. 11.7. (5) From its searedness and insensibleness, whereby the awakening woes and alarms of wrath, which are sounded in his word, and resounded in his works, make no impression upon it, or upon the affections. A small prick is soon sensed by a sound part; but pierce, press, cut, knock, etc. a seared part, and there is no sense of pain. This Conscience is seared, as with an hot iron, it is past feeling. Let the twoedged Sword be bathing itself in blood and slaughter; let it be dividing asunder of Soul and Spirit; and dissecting even to the joints and marrow of him, that sits with him in the same seat; yet this seared Conscience neither feels nor fears it. Nay though his own do have beset him round about, he will neither say to his heart, nor suffer his heart to speak to him, in what an estate he standeth: 1 Tim. 4.2. Eph. 4.19. Hos. 7.2. Mal. 2.2. (6) From its stubbornness and indurateness; whereby it will not be beaten out, nor brought off, its old customary pretensions for peace, and quiet self-possession. Can we flash in some of the eternal flames, and open the horrors of Death and Hell; yet through the power of such prepossessions of his own Salvation, like the Horse (in Job), he goeth on to meet the armed men, he mocketh at fear, and is not affrighted, neither turneth he his back from the sword, etc. And is ready to say with those (in Isaiah), We have made a Covenant with death, and with hell are we at an agreement. He acknowledgeth God hath cursed such sins; yet blesseth himself in his own heart: Job 39.21, 22. Isa. 28.15. Deut. 29.19,  
2. The vicious carriage of Conscience, in, and upon the trial of our estates, is the principal fountain of this false Peace. None of the Causes without the Conscience can prejudice you, unless there be a partaking by Conscience within you. In vain doth Satan force, or his Disciples flatter, till Conscience falls in with them, and speaks that false peace, to which these seduce you. And therefore the Scriptures resolve it into this, as the next cause; If he bless himself in his heart, saying, I shall have peace. When they shall say, Peace, peace: Deut. 29.19. 1 Thes. 5.3. Now if Conscience upon the process or trial of your estates, doth speak a false or vicious peace, it is ever in or by some fallacious procedure in the case. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deceiving their own selves. It puts a fallacious argument, or paralogism upon us. Conscience always comes to a conclusion on of our estate, and so of our peace, (as you have seen already) by some practical Syllogism. If our peace be false, its procedure is fallacious, in one part still, or other of this practical Syllogism, wherein it doth impose upon us, or is imposed upon.  
1. Sometimes it is out in the Proposition, as it taketh and tendereth us, a false mark or rule to try our estates by. Thus were they deceived, Jam. 1.22. Mat. 7.22, 23. Luk. 13.26, 27. The assumption was true (and in this they attest God himself), Lord, Lord, we have prophesied in thy name; we have eat and drunk in thy presence; we have been hearers of thy Word, etc. But the Proposition was false, (which is therewith included), All those that have prophesied in thy name, have eat and drunk in thy presence, have been hearers of thy Word, shall be saved and eternally happy. This was a false Proposition; and hereby they fell into that false peace, concluding themselves in a saving condition, from an unsound and false medium, which could not bear the weight of such a Conclusion.  
2. Sometimes it is out in the Assumption, as it tenders a false testimony or report, of what we are and do in the trial of our estates. Thus were they deceived, Jer. 2.35. Because I am innocent, surely his anger shall turn from me. The Proposition implied was true, [viz. God's anger shall turn away from all such as are innocent.] But the Assumption, viz. [I am innocent,] was false. Behold, I will plead with thee, saith the Lord, because thou sayest, I have not sinned, ibid. & v. 23, etc. How canst thou say, I am not polluted, I have not gone after Baalim: See thy way in the Valley, know what thou hast done, etc. Thus, 1 Joh. 1.8. faith the Apostle, If we say we have no sin, we deceive ourselves, and the truth is not in us. Conscience in giving such false evidence doth but put a cheat upon us, a lie upon God (ver. 10.) and proclaims us aliens from the truth of Grace, and of the Gospel.  
3. Sometimes Conscience is out in the Conclusion. Sometimes (1) Men suspend the Conclusion, as did those, Rom. 1.32. Who knowing the judgement of God, that they who commit such things are worthy of death, not only do the same, but have pleasure in them that do them. Conscience dealt fairly with them, as to the two first Propositions, [viz. They that do such things are worthy of death; But we do such things.] But as to the Conclusion how fallaciously! Not only hiding and withholding the sentence or conclusion from them, that would regularly have followed upon those premises; But indulging them a sinful Complacence in their Society, who did them. (2) Sometimes me shuffle in another, a false Conclusion, which the Premises will not admit, and are alien from. So Deut. 29.19. And it cometh to pass, when he heareth the words of this Curse, that he blesseth himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst. Conscience seems clear in the Proposition, [There is no blessing but a curse for them, that walk in their own lusts and imaginations.] And to confess the Assumption, [But I walk in the lusts and imagination of mine own heart.] Yet is it so far from concluding against his blessedness and peace, which should be the genuine result from those Premises that she concludeth for it, and fosteth in another Conclusion in this Soul's case, [I shall have peace though I walk in these imaginations of mine heart.] How ordinary is it, that men thus shuffle and turn off the severe passages of Sermons and Scriptures from themselves to the sentence of others! when as ever they would avoid the Curse, they should lay it to their own hearts: Mal. 2.2. Sometimes (3) Men shift off the Conclusion, that if Conscience will not suspend the true, nor shuffle in a false sentence; yet she must speak it so softly, and the Application be so easy, as it may not stick nor abide upon them. Conscience concludeth the Jews condition upon them, and quickeneth them to a return to him, that smote them. But the cogency thereof is soon off, there was no settled impression. Their heart was not right with him. Neither were they steadfast in his Covevant: Psal. 78.34,— 38. Well then, as ever you would avoid the fearful precipices of a false peace, watch Conscience in all its proceeds and parts; and in the discussion of thy estate, use thy utmost diligence, and most universal observance. Of which in the next Question.  
Q. 3. How may or should a Christian so pursue the trial of his Estate in his own Conscience as to prevent the cheat of a false Peace?  
A false peace, principally arising out of the fallacious procedure of Conscience, either in the Proposition, Assumption or Conclusion; therefore in this pursuit, or trial of your estates, you should strictly attend and assure Conscience throughout all these parts.  
Direct. 1. As touching the Proposition, wherein Conscience delivereth some truth, as a rule or mark to try your estate by. I advise (1) That you try such marks by Scriptures. 'Tis no imputation, either to the justice or prudence of a Magistrate, to try the several measures by the standard of the Market. Paul and Silas preached by an infallible Direction; yet the Berean providence of bringing their Sermons to the test of Scriptures, searching the Scriptures daily, whether those things were so, is commended as noble and generous, Act. 17.11. Believe not every spirit, every sign that is or may be suggested; but search the Scriptures, as our Saviour bespeaks thee, whether they be marks, and what marks (or of what) they so be: 1 Joh. 4.1. Joh. 5.39.  
Try whether it be a mark that Conscience tenders thee for this trial. Is she not ravished with a strange woman, and embraceth the bosom of a stranger? Happily thou countest those things marks, which thou shouldst rather call thy mistakes. If a man think himself to be something when he is nothing, he deceiveth himself, Gal. 6.3. He may and shall deceive his own heart, that deduceth his arguments but from the semblances and appearances of Religion. But he that argueth from the inseparable properties of Religion, puts himself thereby beyond that peril of a self-deception: Jam. 1.26. Bring the sign or mark than thou wouldst try thy estate by, to the scales and touchstone of the Scriptures. Press Conscience to answer these three Questions. 1. Is this mark found upon all that are in the state of Salvation? Because the particular guises and affections of some individual persons are found upon me, I cannot thence prove, that I am a Man; if I would cogently argue it, I must evince it from such affections as are common to the whole kind. 'Tis as great an impotence and oversight to conclude my peace and salvation, from communicating in the characters of some particular Christians. My inquiries should be rather after such Characters as do agree to all that are indeed and throughout Christians. They urge perhaps from the singular examples of some saved ones, as if they had obtained some signal evidence for Heaven, having arrived to that height, unto which but few did attain: Mat. 7.22. Lord, Lord, have we not prophesied in thy name, and in thy name east out Devils? and in thy name done many wonderful works? But our Saviour neither admits the plea, nor accepts the persons, ver. 23. And teacheth us to fetch our Evidences, not from the singular privileges of some numerical Saints, but from that spirit of obedience which runs through the veins of all Saints, and is inseparable from any that are saved, ver. 21. The Proposition had need be universal. As, Peace be to all them that are in Christ Jesus. By him all that believe are justified. Whosoever believeth in him shall not perish, but have everlasting life, etc. 1 Pet. 5.14. Act. 13.39. Joh. 3.15, 16. 2. Is this mark found only upon such as are in an estate of Salvation? I cannot prove that this is a Man from any such part or principle as is common to a brute with him. My proofs must pitch upon what is proper to Mankind. He is a Rational Creature, therefore a Man. For Man only is that Creature upon Earth, which is endowed with Reason. It would be as great a weakness to argue my title to Heaven from any such qualifications as are common even to them that shall be thrust into Hell. The Apostle therefore noteth it as a vain and empty crack in those solifidians, Jam. 2.14, etc. that they insisted barely upon believing, and thence inferred their Blessedness and Salvation; whereas the Devils might put in a claim upon this account, to the Heavenly Kingdom as well, if not more than they, if a faith without works might be admitted for an evidence. For the Devils also believe and tremble, ver. 19 Though Paul spoke with tongues more than they all, who took those and other such gifts as evidences of Salvation: yet he thinks fit to tell them, Though I speak with the tongues of men and of angels, though I have the gift of Prophecy, and understand all mysteries, and all knowledge, and though I have all faith, so that I could remove mountains, and have no charity, (the discriminating character of the devout and thorough Christian) I am nothing, 1 Cor. 14.18. c. 13.1, 2. So then, the mark which Conscience singleth out to discuss and determine your estate by, must be proper to, and which is alone predicable of, the sincere and saved one's of God. Not such a disposition wherein hypocrites may partake with you. It was by this Job defended his Integrity, and defeated the accusations of his enemies. Will the hypocrite delight himself in the Almighty? Will he always call upon God? And our Saviour's question will be, What do you more than others? Do not even the Publicans the same? And he strictly concludeth, Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven: Job 27.6.— 11. Mat. 5.46, 47. & 20. 3. Is this mark convertible? i.e. Are all they upon whom this mark is found in a saving estate? And have all that are in a saving estate, this mark found upon them? Right Properties are reciprocally predicable of the Subjects, whose Properties they are. All that are saved are hearers of the Word. But all that are hearers of the Word are not saved. This they did deliberate, and so deceived themselves: Jam. 1.22. See then that you be doers of the word, and not hearers only. All they that are such shall be saved; and all that shall be saved are such: Rom. 2.13. Luk. 11.28. Whosoever are in a state of Salvation do profess special dearness to, and devotion for the Lord and Saviour. But whosoever profess this are not therefore in a state of Salvation. This they did not attend, and so abused themselves: Mat. 7.21, 22, 23. Luk. 13.24.— 28. The propriety between Christ and the Church is mutual. My beloved is mine, and I am his. The promise is mutual, I will say, thou art my people; and they shall say, thou art my God: Cant. 2.16. Hos. 2.23. See that the Proposition upon which you proceed, will be such too, that the terms will reciprocate. As the righteousness of God, which is by faith of Jesus Christ, is unto all, and upon all them that believe. And all that believe are interested in this righteousness. The Lord is nigh unto all them that call upon him in truth. And all they that call upon him in truth, are nigh unto the Lord: Rom. 3.22. Psal. 145.18. Would you but improve these rules, in and for the trial of those marks in the review of which you are to make trial of your estates; the deceitful evidences, whereby multitudes unto themselves, would soon disappear, and no more stand before the discussion of Conscience than the dust, which is easily driven before the wind.  
2. Treasure up these marks in order to the trial of thyself. Make Conscience the sacred Repository of such marks and rules. Or if Memory be this Closet and Repository, let Conscience be sure to keep the Key. Besides the advantages which thou shalt hereby reap, for a solemn self-examination; they will suggest matter of selfreflection, and inward self-converses, in the several lines and periods of thy Secular Negotiations. Bind them continually upon thine heart, and tie them about thy neck: When thou goest it shall lead thee; when thou sleepest it shall keep thee; and when thou awakest it shall talk with thee. For the Commandment is a lamp, and the Law is light; and reproofs of instruction are the way of life, Prov. 6.21, 22, 23.  
3. Take forth what marks thou hast treasured up for trial, That as a Scribe instructed to the Kingdom of God, thou mayst bring forth out of thy treasure things both new and old, Mat. 13.52. There are three sorts of Marks mentioned by Divines 
* See Manton on James. . 1. Exclusive; the absence of which doth plainly speak that we are not as yet in a state of Grace and Salvation. 2. Inclusive; the presence of which doth not only prove the truth of our Grace, or being in the state of Salvation, but our growth in Grace and progress in Sanctification. 3. Beside those, there are a middle sort of Marks which they call positive. The presence of which doth positively and plainly show, the being or integrity of our Graces, the truth of our Sanctification, and that we are in a state of Salvation. Touching these I shall offer you some rules, in the case before you. 1. Do not decline Exclusive Marks, which have their end, and are of efficacy to undeceive and convince of infidelity and hypocrisy. That a man deceive not his own heart, there is use of the Exclusive Mark: Jam. 1.26. He that seems to be religious and bridleth not his tongue, this man's religion is vain; as well as of that more evidential and positive, ver. 27. Prayer and other acts of Worship will not prove you in a state saving; but if you cast off Worship, and restrain Prayer before God, it will prove you in a state of sin. Hearing his truths will not prove the acceptation of your persons by God; But if you turn away your ear from hearing the Law, it will prove that your prayers are an abomination: Isa. 1.15. Job 15.4. Jam. 1.22. Prov. 28.9. 2. Do not dwell upon Exclusive Marks, much less shouldst thou draw them down to the ends and uses of such as are positive; as if reading and hearing Sermons, receiving Sacraments, etc. would speak thee to be in a saving state. For, as they are unable to do this, so thou wilt hereby but deceive thy own self; whereof you have already seen several instances. 3. Draw forth and improve thy positive Marks; which I suppose thee to have tried and treasured up according to the two former Directions. Now is the time to bring them forth out of thy armoury; when thou art in hazard of thy life, and thy heart lieth open to all the assaults, which either the policies or power of Sin and Satan can bring on against thee, to captivate, or ensnare thee. The Apostle therefore directs them now to produce faith and fellowship with Christ, when they are upon proving and examining themselves, and to ascertain their estares. And now it is, that Job and David awaken their memories to recall, and do apply such Marks to themselves, when they are about clearing their case before God, and in their own Conscience: Job 23.10, 11, 12. Psal. 26.1, 2, 3, 4. Draw forth thy positive Marks for a full and final decision in what estate thou art, or for positive ends: That thou leave not thy estate at an hover uncertainty, in lose conjectures, or languishing probabilities, but bring it to a clear and certain issue, in thy own Conscience, and so assure thy heart before God: 1 Joh. 3.19. And indeed, why have you such positive Marks afforded on God's part, but to this end? or how can you answer so many obligations as are plainly required on your part, that cannot be performed without the previous knowledge of your estate? 1 Joh. 5.13, 20. 2 Cor. 13.5. Prov. 22.21. The Primitive Christians therefore would not suffer themselves to sit down in opinionative guesses, or hopeful conjectures only, but pursued their Marks to a peremptory, but modest knowledge of what condition they were in. Hereby we know that we know him, if we keep his Commandments. Hereby know we, that we are in him. We know that we have passed from death to life, because we love the Brethren, etc. 1 Joh. 2.3, 5. c. 3.14, 19, 24. c. 5.19.  
Direct. 2. Touching the Assumption, wherein Conscience delivereth her testimony and report, in the management of this self-trial, how 'tis with us as to matter of fact, with reference to the matter of law or rule, contained in the former Proposition. Here I advise.  
(1.) Let Conscience discuss the truth thereof before she determines on her testimony. The Psalmist reflects and revolves the case upon his thoughts ere Conscience shall make report. Nor will he adventure to determine without a diligent self-discussion, I common with my own heart, and my spirit made diligent search. And surely 'tis no less our duty than his, whose danger as being less fallible, is far more: Psal. 76.6. & 4.4. 2 Pet. 1.10. Heb. 6.11. Laodicea might easily have disproved that false testimony, Thou sayest I am rich and increased with goods, and have need of nothing. If she had but discussed it first in her own thoughts, but being careless in this, she knew not that she was miserable, and poor, and blind, and naked, Rev. 3.17. The Jews say, Joh. 8.41. We have one Father, even God. Our Saviour returns the speech to a further search of Conscience, which might easily correct such a mistake and misreport as this, Nay, if God were your Father, ye would love me, for I proceeded forth and came from God, etc. ver. 42, 44, 45. The like he doth, ver. 33, 34, 39, 40. We were never in bondage say they, we are Abraham's seed, and he is our father; and no doubt they speak according to the suffrage of their Conscience. But he remits it to second and more serious considerations. Whosoever committeth sin is the servant of sin. If ye be Abraham's children, ye would do the works of Abraham. But ye seek to kill me, etc. this did not Abraham. 'Tis requisite then that you return the testimony once and again to a further reflection and review of Conscience. Sometimes 1. the calling back of Circumstances may confute the vanity and falsehood of such a Testimony. Would Babylon have said, I shall be a Lady for ever, if she had laid these things to heart? Isa. 47.6, 7. Or those in Mich. 3.11. Is not the Lord among us? none evil can come upon us; if they had but looked backwards and lain hold upon the circumstances of their disobedience? ver. 9.10. 2. Sometimes the calling in of sense; as Jer. 2.23. How canst thou say I am not polluted, I have not gone after Baalim? See thy way in the Valley, etc. 3. Most times the calling over and consulting with Scriptures, which pierce like a twoedged sword, even to the dividing asunder of soul and spirit, and is a discerner of the thoughts and intents of the heart, and maketh manifest the secrets thereof to itself, unto a sound Conviction, Heb. 4.12. 1 Cor. 14.24, 25. 4. But would we carry on the converse in our own Conscience, we should not ordinarily fail of the effect, either in clearing and confirming the truth, or confuting the falsehood, of what our Conscience witnesseth. Doth Conscience say, They that have fellowship with God are in an happy state. But we have fellowship with God? Put her to the proof of the Assumption in a second practical Syllogism; as thus, They that have fellowship with God walk in the light, (i.e. live holily) for God is light, and in him is no darkness at all. But we walk in the light, (i.e. live holy and uprightly.) This confirms. Or on the other hand thus, They that walk in darkness (i.e. that are ignorant and disobedient), have no fellowship with God. But we w●lk in darkness. This confuteth. If we say that we have fellowship with him, and walk in darkness, we lie and do not the truth, 1 Joh. 1.5, 6, 7. The Scriptures therefore do frequently offer to the application of Conscience, both negative Marks and positive together; that by the application of the former we may correct our mistakes; and by the latter we may confirm our minds, in what is assumed by Conscience, as to our being in Christ, and in a condition of Blessedness; as Rom. 8.1, 9, 10, 11. Psal. 1.1, 2. Ephes. 4.20.— 25. And the Apostle thinks it fit to subjoin sometimes to the testimony of his Conscience; the reasons upon which that testimony was raised, and from whence it resulted, 2 Cor. 1.12, 13. Rom. 9.1, 2, 3. 5. The crediting of Conscience its testimony therefore in such Propositions as are capable of further proof, is not safe for us ordinarily without the calling in, and considering of those proofs first had and made. And it is of singular use in such a case, to put Conscience afresh to the question, before it comes to a Conclusive determination, that such a testimony is of indubitable truth. As, There is no condemnation to them that are in Christ; (a Proposition of infallible verity.) But I am in Christ, saith Conscience: This Assumption should be again put to the question, and requireth proof and confirmation, as the Apostle seems to imply, by adding so many Characteristical signs, They that are in Christ walk not after the flesh, but after the spirit; are made free from the Law of sin and death. i.e. from the prevailing and binding power thereof. In such the body is dead because of sin, and the spirit is life because of righteousness. Can Conscience now again assume? But this is our walk, we are thus free, our sins thus mortified, and our spirits thus vivifyed to righteousness and holiness. Or as elsewhere, They that are in Christ are new Creatures. Doth Conscience say, we are new Creatures? Press her to give you the proof of what she saith: They that are new Creatures have old things passed away, all things are become new; have put off the old man, and put on the new. And now attend whether Conscience can assume, as in the presence of God. All things are passed away, all things are become new in and to us, etc. Rom. 8.1, 10. 2 Cor. 5.17. Ephes. 4.22, 24.  
(2) Let Conscience deliberate, before she delivers in her Testimony. Bethink thyself, and bring this witness (as they were their wickedness, 1 King. 8.47.) back again to thine heart. Consider your ways, and let not thine heart be hasty to utter any thing before God. David's haste did more than once disturb his peace, and drew the Jews into a fools Paradise: Hag. 1.5, 7. Eccles. 5.2. Psal. 31.22. Isa. 5.12. Hos. 7.2. Know therefore this day and consider it in thine heart. 1. To and before whom she is to render this witness or report. 'Tis not to thyself only but unto God also. He knoweth the way that thou dost take. The heart (saith he) is deceitful above all things, who can know it? I the Lord search the heart, I try the reins, etc. Job. 23.10. Jer. 17.9, 10. O my Conscience, if thou shalt not speak home and speak uprightly, shall not God search it out? for he knoweth the secrets of the heart. The righteous God trieth the heart and reins. Dost thou bear this witness in the Holy Ghost? Psal. 44.21. & 7.10. Rom. 9.1. 2. What the rule or mark is, according to which she is thus to witness and report. Compare Spiritual things with Spiritual; thyself not with thyself; but with the sign or standard, by which thou art to measure thy state. Take not only an occasional or transient view of what that speaketh, and thou art or dost. But let thy consultations therewith be frequent, ordinary, deliberate, deep. Who so looketh into the perfect Law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed: 2 Cor. 10.12. Jam. 1.23, 24, 25. 3. What reason is there that she should make this report. O my Conscience, how canst thou clear up this thy Testimony? Of which before. 4. What will be the result of this witness or report? Shouldst not thou now deal faithfully with me, what a fearful deluge of presumption, etc. would henceforth overflow me! and what floods of dedolence, pride, etc. would henceforth also oppress! My conversion will be less possible, and thy condemnation and torment more perplexing and full of horror: Act. 28.26, 27. Luk. 13.27, 28, 29.  
(3) Let Conscience be dealt with truly and impartially by thee, that she may deal forth a true and impartial testimony to thee. 1. Charge her to be herein true and thorough with thee. By her concernment in it. Who shall witness if Conscience do not? For no man knoweth the things of a man, save the spirit of man, which is in him. God hath set thee, O my Conscience, as that heap and pillar to be a witness between him and me: 1 Cor. 2.11. Gen. 31.52. Rom. 2.15. By her Commands for it. God hath chosen her for this purpose, and chargeth her in his Laws, to be a Minister and Witness both of those things which she hath seen, (like Paul) and of those things in the which he shall appear to her: Rom. ibid. 2 Cor. 4.2. Act. 26.16. By the Covenant and Oath of God, which she hath taken for it. The vows of God are upon thee, to be a faithfulful Witness that will not lie. And wouldst thou have him to be a swift Witness against thee? Prov. 14.5. Mal. 3.5. By the consequence of it to her, as well as thee; by the blessed effects on the one hand, by the bitter effects on the other. 2. Keep off such as would tamper with her, and either keep her from giving witness, or corrupt her in the witness she doth give. Keep thine heart with all diligence. Sin is ready to buy off her testimony with its pleasures; Sense, to bribe her with its profits; Satan, to befool and ensnare her with his policies. Watch and pray, that you enter not into temptation. Set a guard upon Conscience. Let not these come nigh the corner of her house. He that doth keep his soul shall be far from them: Prov. 4.23. Mat. 26.41. Prov. 22.5. 3. Close with her Testimony, though she speak against thee. Let not thy Affections kick, and thy Will cast it back upon Conscience, to give a more favourable witness for thee. 'Tis better Conscience should be a severe Witness here, than a neverdying Worm hereafter. The more fully and faithfully she testifieth, the more friendly is she, and the more it turneth to thy felicity. Faithful are the wounds of a friend, but the kisses of an enemy are deceitful, Psal. 141.5. Prov. 27.6.  
(4) Let Conscience be told ever and anon of the Testimony she must deliver in the day of Judgement. Then the Books shall be opened, the Book of Conscience within, as well as of Creatures and Scriptures without. Then must thou, shalt thou, O my Conscience, give a plain and impartial Testimony to all things done in the body. Then all thy frauds and fallacies, which thou now puttest upon me, shall be unvailed and plucked off, before God, Men and Angels. Then shalt thou bear the shame of them, and must suffer for them. Thy flatteries and unfaithfulness shall be all laid bare and open. Oh how much better were it for thee, and me, to bring forth thy righteous Testimony now to our Conversion, than in that day to our Confusion! Alas! what can be hid from him who knoweth all things? Doth not he that pondereth the heart consider it? Thou mayst deceive me, but canst thou deceive my God also? That day shall discover it. If thou fearest the shame and sting of such a Witness in this day, shouldst not thou rather fear and fly the shame and sting thereof in that day? Now it may be eased and healed by Repentance. Defer thy Testimony till then, and the shame and torment will be easless, endless and remediless: Rev. 20.12. 2 Cor. 5.10. Eccles. 12.14. Mar. 9.44.  
(5) Let Conscience be demanded to give her Witness as in the presence of God the great Judg. Charge her to speak to thee, as she would speak to and before him. Is not the answer of a good Conscience towards God? O my Conscience, is not God greater than thyself, and knoweth all things? Wilt thou witness this thing to God for me, as Peter's did? Thou knowest all things, thou knowest that I love thee. And canst thou appeal him as a Witness in the case, with and for thee, as he also did? Canst thou attest him? as they did, (Josh. 22.21, 22.) The Lord God of Gods, the Lord God of Gods, he knoweth. Canst thou say, and say truly, Behold my witness is in heaven, and my record is on high, as Job did? And wilt thou answer to him for me, what thou now answerest me as before him? Lo! O Lord, thou knowest. Thou, O Lord, knowest me, thou hast seen me and tried mine heart. Thou hast tried me, and shalt find nothing. Thou knowest that I am not wicked: 1 Pet. 3.21. 1 Joh. 3.20. Joh. 21.15, 17. Job 16.19. Psal. 40.9. Jer. 12.3. Psal. 17.3. Job 10.7.  
Direct. 3. Touching the Conclusion, wherein Conscience is to denounce the sentence, upon the trial made, agreeable to the truth she dictateth in the Proposition, and to the testimony which she delivereth in the Assumption. Here I advise,  
(1) See that Conscience pronounce the sentence upon thee. Or why are all these proceeds hitherto? Why are 1. the word and statutes of Heaven consulted? 2. The Court set? 3. The Witness sworn and heard? Shall the Records of Heaven be produced, and the Records of my Heart proved to no purpose? Hast thou done so many things, O my Conscience in vain, if it shall be yet in vain? But because Conscience is so prone to protract the sentence, and to forbear the conclusion, which should follow upon the Premises, and doth naturally and necessary follow upon the Proposition and Assumption in a Logical discourse, as one well observeth 
* See Ames. de Consc. l. 1. c. 9 §. 5.— 10. . I advise these things, 1. If Conscience be silent, suspect thy condition is not well, or that (at least) it is not well with Conscience. I shall not say, that her suspending of the Conclusion doth always speak the condition and state of the Soul to be a state of sin. Because deserted Saints through the power of fear and temptations, and the weakness of their faith in such troubles may not be able to derive and draw it down to themselves. But ordinarily (and out of the case of desertion) it speaks the condition ill, and liable to suspicion. 'Twas not well with David, when he turns the conclusion and sentence to another, which he should have taken to himself, and the Prophet was fain to take up the office of Conscience, and tell him, Thou art the man, etc. He cannot be apprehended to have been either ignorant of God's Law, or of his own lascivious and murderous fact. But Conscience did not conclude, or argue and apply it home. And it was very ill with them, who knowing the judgement of God, that they who did such things were worthy of death, and that they did them, yet concluded not their estate upon it, but continued in their sin. Nor was their condition safe, or Conscience sound, that could wave the Conclusion, when the Premises were so clear, Neither say they in their heart, let us now fear the Lord, etc. Jer. 5.23, 24. 2 Sam. 12.5, 6, 7. Rom. 1.32. 2. If Conscience do not speak to thee, do thou speak to Conscience. God complaineth when men do not set and say to their hearts, when they do not call upon and converse with them: Isa. 44.19. Hos. 7.2. Argue it with her, and urge her to proceed to sentence, and to perfect her discourse in giving judgement. Urge her by her past proceeds (of which before.) By her place and power. Hath not God made thee a Judge in Israel, set thee next under himself, and over me, that thou shouldst show me the sentence in judgement? Is not thy commission Divine? His concurrence declared, who is with you in the judgement to behold if thou judgest falsely, to approve if thy judgement be according to verity? Deut. 17.9. 2 Chron. 19.6. 1 Joh. 3.20, 21. By her Precedency. Thou expectest from inferior Judges that they proceed to judgement, and wilt expostulate and rebuke them if they shall adventure to retard it, and judgement goeth not forth. Thou art superior to any, to all of them. God hath set thee (as Solomon set his Mother) next himself on the Throne. And if thou shalt clear, no matter if they all condemn me. But if thou condemn, not all of them can quit me. May not they dare to adventure upon unnecessary delays in Civil concernments, and durst thou to delay and defer the sentence in Spiritual, in Soul-matters, and of eternal consequence? Deut. 16.18, 19, 20. Hab. 1.4. 1 King. 2.19. Rom. 8.33, etc. 1 Joh. 3.20. By her Principles. Civil Judges have severals to consult without them, ere they can come to sentence. But thou, O my Conscience, containest all within thee, whereby thou mayst be both clear and quick, or expeditious in the judgement. Thou needst not call for Law-books, or foreign Witnesses. With thee is a treasury of Laws, and thou art more than a thousand Witnesses. 3. If Conscience yet suspends judgement, cite her before the supreme Judg. Behold Conscience, the Judge standeth before the door. He is greater than the Conscience, to him thou must account. Thou mayst apologise to me, but how wilt thou answer it to him, who made thee his deputy, and substituted thee upon this very design? And hath said to Conscience, as Jehoshaphat to his Judges, Take heed what ye do, for ye judge not for man but for the Lord, who is with you in the judgement: Wherefore take heed, and do it: Jam. 5.9. 1 Joh. 30.20. 2 Chron. 19.5, 6, 7.  
(2) See that Conscience pronounce the sentence fully and clearly upon thee. An half-sentence can give but half-satisfaction. If the sentence be dubious, thy Soul will still be in the dark. Why all this pains? Not for airy hopes, but for assurance of the heart before God: 1 Joh. 3.19. To this end, 1. Be full and clear with Conscience, in exposing all thou art and dost, to her sentence, without any of the restraints of self-love, without any reserve for any secret lusts. Self-love will be putting in for her immunities. A clear and impartial sentence will shake all her foundations hitherto of quiet and self-ease. And therefore importuneth Conscience, as David sometime did his chief Commanders, Deal gently for my sake, yea and for thy own sake: for thou must sustain the effects of such a sentence: 2 Tim. 3.2. cum 5. 2 Sam. 18.5. Secret lusts will be putting in for an indemnity, which it may be Conscience hath cockered, or (at least) hitherto connived at. Wherefore should we be slain? Have not we took sweet counsel together and walked to the house of God in company, etc. But Conscience must quit them ere it can clear thec. 'Twill be a partial sentence, if she parteth not with these sins. Or if she speak peace, it will be but the show and paint of it, so long as ye will walk after the imagination of your own hearts: Psal. 19.12, 13. & 18.23. Deut. 29.19. Bring all then before the Bar of Conscience, and that Bar without any vails or coverts; and tell her (as Cornelius told Peter) we are all here present before God, to hear all things that are commanded thee of God: Act. 10.33. 2. Be free, yet close with Conscience. You may remember her, there will be another audit, and what will attend, if she shall give a lose or partial judgement, Cursed be he that perverteth judgement. But remember her withal that therefore this thy appearance is made before her throne of Judicature, and thou demandest it as thy right; not as a matter of courtesy from her, but as of debt and duty. As of old, it was ordained, Thou shalt come to the Judge and inquire, and he shall show thee the sentence of judgement, Deut. 27.19. c. 17.9. See thou do not see her by any carnal indulgence, for a gift blindeth the eyes of the wise and perverteth the words of righteousness; and fire shall consume the tabernacles of bribery: Deut. 16.19, Job 15.34. Nor flatter her by any corrupt inducements. The flattering mouth worketh ruin. Psal. 36.2. Prov. 26.28. Be plain with Conscience. Lo, I have now put myself, my state, my salvation upon thy sentence. 'Tis thy work to condemn or clear me; thy eternal woe or weal is concerned in it. I require thee, as before the supreme and allseeing Judge, to judge righteously. I do not solicit for favour, but seek justice at thy mouth. How long shall I take counsel in my soul? When wilt thou bring it to a conclusion, that I may know my estate, what I am? Fellow her with arguments and importunities, till she answereth thee, in the words of the Psalmist, I will judge uprightly, Psal. 75.2.  
Q. 4. How may we difference the Peace of a good and of an evil Conscience? and so discern that ours is a sound and an Evangelical Peace.  
Doubtless there is a difference 
* See Fenner's Treat. of Consc. p. 137. to 167. Robinson's Christ all in all. p. 187, 188 Collin's right way to true peace. p. 51. ad 62. , or our Saviour had not delivered it as he doth, Joh. 14.27. cum 22. But he that would drive this nail to the head, for the discovery of his own peace, whether it be true or false, should discuss it thoroughly with his own Conscience, how it came to take up this peace. The peace that an evil Conscience bears, groweth usually out of one of these two roots. 1. Either out of the sluggishness of Conscience that puts not the estate upon trial. 2. Or from the shifts and unfaithfulness of Conscience if it proceed to trial. 1. Fither in the Proposition 2. Or in the Assumption. 3. Or in the Conclusion as hath been showed. You should dig to the very bottom in this business. Whether this peace be the product of pains, prayers, and of proving your hearts and states once and again? What pains did Conscience take in it? What proceed did Conscience make in it? Did it give full and infallible marks for the trial of your estates? Did it give a faithful and impartial testimony in the trial. And did it give a free and  judgement upon the trial of your estates. Produce and prove thy Evidences; That your enmity against godliness is turned into peace, and therewith amity. That you are as earnest for holiness, as you were for sin, or are for happiness; and as great a friend to the purity, as to the peace of Conscience. Prove that the spirit of peace hath renewed and sanctified you. That the Prince of Peace Christ Jesus ruleth in, and hath the Sovereignty over you. That the God of peace is related, as a Father to you, and is that supreme good and end to whom you finally refer yourselves in point of felicity and duty; and then your peace (which is gathered from these Premises) is proved therewith to be true, pious, and Evangelical. But to give you the difference enquired after, though every thing I herewith offer doth not serve to discover it effectually in such a practical inquiry without some further reference.  
The Evangelical peace of the good Conscience, and the quiet or peace of an evil Conscience are different.  
1. In the eminency of this Evangelical Peace. 1. In point of truth. That other is but the shadow and semblance of peace, but this is solid, substantial peace. 'Tis peace, peace, Isa. 26.3. c. 57.19. not only the resemblance or appearance of peace; but real; rich, assured, abundant peace. But there is no peace, saith my God, unto the wicked, ver. 21. Isa. 48.22. Let men call it by the title of peace, yet God accounts it to be in truth no peace. (2) In point of tranquillity. That other is mostly but negative, a freedom from storms, but this is positive a fullness of serenity. There Conscience is asleep, and therefore quiet; but here it's awake and at work, and therefore are they comforted; yea, filled ofttimes with comfort, under variety of crosses. They are not only not vexed, not frighted, or only fed by Conscience, but find a continual feast in the peace of their Conscience: 2 Cor. 1.1, 2. c. 7.4. Prov. 15.15. (3) In point of transcendency. That soon evaporates into airy imaginations, and intoxicate affections. But this peace is both serious and superlative. The Soul feels what the other never found, or can fathom. Nay he feels more than himself can utter, or indeed comprehenlively understand. This peace passeth all understanding; not only others, but his own: Rev. 2.17. Phil. 4.7. (4) In the principle transfering it. Peace I leave with you, (saith Christ) my peace I give unto you; not as the world giveth, give I unto you: Joh. 14.27. (5) In the proper treasury of it. These things have I spoken (saith he) that in me ye might have peace: Joh. 16.33. This is not a peace then of the world's giving, nor of our own getting. We neither get it of ourselves, nor get it out of ourselves. 'Tis a peace of Christ's giving; the Christian goeth to him for it, in the purity of peace, and glorieth in him as the procurer and peculiar object of his peace. He is our peace, say Believers: Rom. 5.1. c. 2.7. Ephes. 2.14.  
2. In the extent of Evangelical peace. See (1) from what it extendeth itself. 1. From the indwelling of Satan. He like a strong man armed keeps the other's heart as his house, and so its peace, while his possession is undisturbed. Being willing captives, in whom he works effectually, he suffers them to walk at ease and quiet: Luk. 11.21. 2 Tim. 2.26. Ephes. 2.2. But this peace always presupposeth his dispossession, and devestment from power; the binding of him for you, and the bruising of him under you, the taking of his armour from him, and treading of him under the feet of you. The God of peace shall bruise, or tread satan under your feet shortly, Luk. ibid. & 22. Col. 1.13. Rom. 16.20. 2. From the dominion of sin. The security of the evil Conscience is, in that sin hath the entire command, and suffers not conviction to embroil Conscience: Rom. 1.21. etc. 7.9. Amos 6.1, 3, etc. But Evangelical security is founded upon the excussion of sin, and extrusion thereof out of command and authority in the Soul. While sin reigns there is no sound rest. To be carnally minded is death; to be spiritually minded is life and peace, Psal. 19.13. Rom. 2.8, 9, 10. c. 7.9, 10, 11. c. 8.6. 3. From the displeasure of God. The tranquillity of evil Consciences is taken up mostly, either from God's seeming silence at their sins, and suspending of his severities, or from their insensibleness of what he threatens, and shifting it from themselves to others, or from the smiles of his providence upon them in common enjoyments and blessings. When yet all this while he reserves his anger, and it shall smoke against such sinners: Psal. 50.21, 22. Eccles. 8.11. Deut. 29.19, 20. Mal. 2.2. But Evangelical peace extends itself beyond God's not punishing, or not threatening, or not being provoked, and beyond God's prospering and preserving. His comforts are, that God is his portion, God is pleased, his person justified, and his works accepted. His cares are how he may please God, and walk worthy of his good pleasure; and never is he so cheery as in the Conscience of this, that he pleaseth God, which trieth our hearts: Psal. 4.8. Rom. 5.1. Eccles. 9.7. 1 Cor. 7.32. Col. 1.10. Heb. 11.5. 1 Thes. 2.4. In examining then the truth of this peace, let these be some of thy principal inquiries. Whether Satan was ever disturbed and dethroned, and thy Soul delivered from under his power, in the dominion of the Prince of Peace, and to do and endure his pleasure? Whether sin be dead in thee, and thou to sin, and thy Soul desireth as well peace from sin and power against sin, as to be preserved from smart and anguish? Whether God be pleased with thee, and thy greatest care be to please him, and to commend thy Conscience and Conversation to his sight and approbation?  
(2) See what this Evangelical Peace extendeth itself unto. 1. To all the subject, the whole Conscience, yea the whole Christian to comfort, keep, confirm him in his Communion with God. But especially it shall keep your hearts and minds, and these in believing, your inward powers in the inward power of godliness: Phil. 4.7. Rom. 15.13. 2. To all Circumstances, for the enjoyment of itself under them, and the improvement of itself by them. While he senseth this peace, he can swallow any persecution; nor only rejoice in hope of the glory of God, but glory in tribulation also, etc. Rom. 5.1, 2, 3. (3) To all the Causes; Supreme, subordinate. Supreme, Oh! how it extendeth itself to the God of Peace, Father, Son, and Holy Ghost, in an enriching Communion with them, an exact Conformity to them, and a most endearing Complacency in and with them, while the God of Love and Peace is with these: Rev. 1.4, 5. Phil. 4.9. Heb. 13.20, 21. Subordinate; How are their own feet shod with the preparation of the Gospel of Peace! and how beautiful are others feet to them that preach the Gospel of Peace, and bring the glad tidings of these good things! Ephes. 6.15. Rom. 10.15. Wouldst try the truth of thy Peace? turn in hither, and examine the extent of it by these particulars: that false peace falls short; and though (like those Locusts St. John mentioneth, which had the faces of men, Rev. 9.7, 10.) it may have some appearance of, and approaches toward this peace; yet as they were fierce and far from the nature of men, so it is utterly alien from, and adverse unto it in these particulars.  
3. In the efficient, matter, form, and end of this Evangelical Peace. These kinds of peace are widely different, when the causes are so wide and different. 'Tis called the Peace of God, Phil. 4.7. This is a peace that cometh from God, he is the maker of it. 2. In Communion with God, here is the principal matter of it. 3. Conformable to God, here is the mould and form of it. 4. Carried after and concludeth in and with God; he is the ultimate end of it, (1) Inquire then into the efficient of your peace. The Principal. Came it from the God of Peace? That other peace is of our own or others coining, but this is of God's creating. 'Tis he that fills with peace in believing: Isa. 57.19. Rom. 15.13. If it came from God it carrieth thee to and keeps thee with God. Hither doth this Soul turn alone for peace. On him he trusts for peace, and with him he tarries till he shall speak peace: Hos. 6.1. Isa. 26.3. Psal. 85.8. The Procatarctick. Came it through and by the blood of Christ? Peace of Conscience is of Christ's procuring. He got it for you by the merit of Redemption. He gives it to you by the spirit of Regeneration. This Man shall be the peace when Divine justice on the one hand, or the Devil on the other hand, like the Assyrian, shall invade Conscience: Joh. 14.27. Phil. 4.7. Mich. 5.5. Is the blood of his Cross then that peace-offering you present unto the Father? the peace you plead for, is it upon the account of your service, or of his satisfaction? of your deserts, or of his death for you? There is no preaching peace but by Jesus Christ: Col. 1.20. Act. 10.36. The prime instruments of your peace, what were, or what are they? Was it the Gospel of Peace? then will the Ministration and Ministry thereof be more beautiful in your eyes: Nah. 1.15. Isa. 52.7. Was it the grace of faith? 'Tis first grace, than peace, throughout the Gospel. No peace before grace, much less without grace. 'Tis believing in Christ that brings the calm upon the Conscience. Being justified by faith we have peace with God, Rom. 1.7. 1 Cor. 1.3. Joh. 14.1. Rom. 5.1. Try your faith then, whether it be beyond temporary? whether it be truly justifying, ere you take up with peace? He cannot be the God of peace to you, if he be not the God of hope and faith unto you. The God of hope fill you with peace in believing, saith the Apostle, Rom. 15.13.  
(2) Inquire into the matter of your Peace, not so much that of which it consisteth, as about which it is conversant. To mention but an head or two. 1. Is it Communion with God? which consists in that mutual relation, and those mutual returns which pass 'twixt God and a Believer in the descending of his graces, and ascending of our duties. What say you? are these the matters that take up the tranquillity of your mind? the mutual interest that God and you have in each other, that he is yours, and you are his? the mutual intercourse that you have with each other, in his mercies and your duties? while he draweth nigh to you, in extending the grace of his favour, and you draw nigh to him in exercising the graces of his Spirit. This, this is the heart of Evangelical Peace, acquaintance with God; fellowship with the Father, and with his Son Jesus Christ. Here the believing Soul doth lie down in Peace: Job 22.21. 1 Joh. 1.3, 4. Psal. 4.6, 8. 2. Is it the Kingdom of God specially in and over you? That false peace is never thorough in the former, and taketh its leave in this latter. It may be taken with God's love, but turns aside from his laws, especially from that part, which is cross to his carnal interest. But Evangelical peace hath endearing and precious thoughts of the very laws, the rule and restraints of Divine Government. He rejoiceth and worketh righteousness, and the work of righteousness is his peace, and rejoicing: Psal. 119.165.— 169. Isa. 65.5. c. 32.17. How is Conscience pleased then with the commands of God? in that he hath the dominion of Conscience and will not dispense with the least corruptions, and will have the ducture of your whole Conversations? Read the language and resolution herein of the good and peaceable Conscience: Isa. 26.12, 13.  
(3) Inquire into the formal cause. There is no Gospel-peace of Conscience but what is spoken by God, thorough Christ in the Gospel. The peace spoken by Conscience through the Gospel, standing in an accord to what is spoken by Christ in the Gospel. And it is not only therefore called the peace of God 
* Phil. 4.7. , in that it is caused principally by him; he is the fountain of it. But in regard of the conformity thereof to his pleasure, which gives form and being to it. Thus Evangelical Conscience doth not absolve or justify before or without God, but with and because God absolves and justifies 
* Rom. 5.1, 9 . It 1. reads and reviews God's sentence of peace in the Gospel. Peace be with you all that are in Christ Jesus. There is now no condemnation to them that are in Christ, etc. As many as walk according to this rule peace shall be upon them. [1 Pet. 5.14. Rom. 8.1. Gal. 6.16] 2. It reflects and resumes. But I (who walk not after the flesh but after the spirit) am in Christ. I walk after this rule (as God himself is my witness.) Hence 3. he reports and agrees God's sentence in the Gospel to his own Soul in particular. Therefore to me is peace. God hath cleared me, therefore Conscience cleareth me. And so have I quietness in and confidence toward God. Behold my witness is in heaven, and my record is on high, 1 Joh. 3.21. Job 34.29. c. 16.19. Well then, it must be peace in Heaven, or there can be no peace (to speak properly) in your hearts. Your hearts are at peace, because heaven is at peace, and this heart-peace bears accord with heaven's peace 
* Luk. 2.14. & 19.38. . And be sure God can never speak peace in you upon any other terms than he hath in the Gospel spoken peace to you.  
(4) Inquire into the final cause. This peace of God is finally for the God of peace; it sits not down in self-ease, but is set for his service, and the enjoyment of himself. Yea, it not only pursueth good works, but would be made perfect to every good work. Nor doth this Soul content itself in the sweets of this joy and peace, but his care and character is, that in these things he serveth Christ: Heb. 9.14. chap. 13.20, 21. Rom. 14.17, 18. Whither doth your peace then extend, and where doth it terminate itself? True peace of Conscience can never take up short of God in Christ. This is its earnest expectation and hope that shall be magnified, and his service maintained, and his own Soul shall more abound in holiness, and in hope through the power of the Holy Ghost. The thoughts of this heart are not only taken up about his own felicity and peace, but about the furtherance of God's praise, the fulfilling of his pleasure, and the peaceable fruits of righteousness. If there be any virtue, if there be any praise, he thinks on these things: Phil. 1.20. Rom. 15.13. Jam. 3.18. Phil. 4.7, 8. In short, as this peace is by reception from God, so its rest is in and with God. It lifts up the Soul unto him, lifts him upmost in the Soul; lays its charge thereon to repose herself upon him, to rejoice in him, and upon every miscarriage to return to him as her only rest and centre: Psal. 86.4. c. 73.25, 26. & 62.5. & 116.7.  
4. The peace of a good and evil Conscience are differenced in and by the effects of it. The peace of an evil Conscience usually renders men less circumspect and inobservant of spiritual dangers, more slight and overly in spiritual duties, etc. But Evangelical peace ends in (1) Greater vigilance over himself, and against sin, satan, as also in the objects of sense, that he turn not again to folly: Psal. 85.8. Rom. 16.19, 20. 1 Thes. 5.5, 6, 8, 9 Doth this peace then make you draw off your guards and sentinels, or make you more diligent and circumspect? (2) Greater fortitude of spirit; forbearing troubles, breaking thorough tentations, and baffling all the assaults of flesh and blood upon the sanctified habits and faculties. The peace of God shall keep your hearts and minds, saith the Apostle. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall keep it as with a garrison; as that word is elsewhere used: Joh. 16.33. Phil. 4.7. cum 2 Cor. 11.32. It shall fit you for resistance, fill you with resolution, and free you from those returns of fraud and force, which make others become their prisoners 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Scho. . Doth this peace then cool and slacken your resolutions for duty, especially in case of discouragements and difficulty, or doth it quicken and add spurs and wings to it? (3) Greater vigours of obedience. A formal peace is the best effect usually of that Pharisaical peace. But this Evangelical peace is not without an Evangelical power, upon the heart within, and in the acts without: Rom. 14.17. cum 1 Cor. 4.20. 2 Tim. 1.3. cum 6. This Soul not only maintains a course or tract in spiritual matters, but manageth them with a spiritual mind. His spiritual peace begets a spiritual plenty; and now he can easily step over what heretofore stumbled him. No offence is so great to him as that his obedience is no greater. He not only liveth up to God's testimonies, but he loves him exceedingly: Rom. 8.6. Psal. 119.165.— 169. Doth your peace then make you more slight and formal in duty, or more spiritual and vigorous? Are they not only more bulky, but more strong and sincere, fuller of the sap of love, and of the spirit of life? (4) Greater vivacity of Holiness. Evangelical peace is ever prospered to Evangelical grace and growth. See how it fructifieth and clusters: Rom. 5.1.— 6. Gal. 5.22, 23. Let the day of that false peace be as the harvest-time to the formal hypocrite. His righteousness is now all gathered into barn. But 'tis as the seedtime to the faithful soul. The fruit of righteousness is sown in peace: Jam. 3.18. Now is this Soul's time to be distributing the seeds of righteousness for God and among men; and by the oil of gladness to make increase likewise of the oil of grace. This holy peace puts him upon perfecting holiness in himself, and provoking others Souls to take and taste thereof likewise: Heb. 13.20, 21. Psal. 66.16. & 34.8. & 51.12, 13.  
Q. 3. May not the Soul that enjoys ease and tranquillity after eminent troubles of Conscience, infer that his is Evangelical peace?  
In no wise 
* See Sheffield's good Cons. c. 18. pag. 263, etc. . Though a good Conscience may prove greatly troublesome after great tranquillity, yet the greatest tranquillity after the greatest troubles, cannot simply and by itself prove Conscience good. Because the Devil turns in men hither, and a deceitful heart often taketh up here. I have felt the terrors of the Lord, but now find tranquillity and taste of his love, [as they did, Heb. 6.4, 5, 6. cum 9] Hear me therefore a few things.  
1. Prop. 2 Every trouble is not a trouble of Conscience that may be so called. 1. There is a trouble of carnal policy. Herod is troubled and all Jerusalem with him, but 'tis that Christ is born, who might shake his Secular Kingdom; not that he was born without Christ, or seethe no title to an eternal Kingdom. So is the King of Assyria sore troubled, But 'tis for the defeating of his Counsels, not for destroying his corruptions: Mat. 2.3. 2 King. 6.11. 2. There is a trouble of Concupiscence and iniquity. Ahab is so troubled as he taketh his bed upon it; not for want of faith in, or forgiveness from God, but for want of the Vineyard. So is Amnon, not that his lust may be subdued, but that it may be satisfied upon his Sister Tamar: 1 King. 21.4. 2 Sam. 13.2. 3. There is a trouble that is but corporeal and bodily, through excess of Melancholy, etc. which is sometimes mixed, sometimes merely such. This disordereth the imagination or fancy. This again distempereth the passions; these discompose the natural spirits; these again drive to and fro, and agitate the humours of the body; and so all is in a commotion, nothing is quiet. And now happily a man's own spirit falls upon him within, and an evil spirit from the Lord also from without. And then terror taketh hold of him on every side, as it did upon Saul. But what are these troubles? Rather of sickness than for sin; from the oppression of nature, rather than in order to grace, at least originally, if not only: 1 Sam. 16.14. I presume you will not call it peace of Conscience, to have a period or conclusion put to any or all of these.  
2. Eminent troubles of Conscience there may be, Prop. 2 and often are, which are neither preparatory to, nor productive of peace, but rather a providential fulfilling of God's threaten, and a preface sometimes to greater torments, as they were to Cain and Judas. Will you read his threatening, The Lord shall give thee a trembling heart, and failing of eyes, and sorrow of mind, and thou shalt fear day and night. In the morning thou shalt say, would God it were even, and at even thou shalt say, would God it were morning, for the fear of thine heart wherewith thou shalt fear, Deut. 29.65, 67. Leu. 26.36. Isa. 8.21, 22. God may remit then, or remove such troubles, as he doth other temporal judgements, without renovation of the person, or the blessing of a religious peace.  
3. Prop. 3 Eminent troubles of Conscience may and have ended in a still and sapless formality, without sincerity or sanctifying the Conscience. The Pharisees are a clear and confessed instance. Conscience arrests the Jews with fears and conscernation. Away they betake them to a course of prayer and fasting, but in both formal. And so Conscience is at rest, but (as the Psalmist observeth) was not right in them: Isa. 58.2, etc. Psal. 78.33,— 37. Ananias and Sapphira seem pricked in their heart, but were not purified in their heart. Formality drew out that prick, but drew on their perdition. Conscience takes hold on Magus, on Ahab and others, and they are troubled. But wherein ended their pangs of Conscience? In a sound peace? No, but in a spiritless profession and practice of some external duties, without any saving change upon them: Act. 2.37. cum 5.1, etc. 8.13, etc. 1 King. 21.27. cum c. 22. This amounts to no more than a silencing of such troubles, not the sanctifying of them. Formality is as bad an evidence of the truth of our peace, as it is of the truth of our grace.  
4. Prop. 4 Eminent troubles and distresses of Conscience may and have ended in stupidity and dedolence. The smiting, reproving Conscience may become a seared, remorseless Conscience; witness Pharaoah, Felix, Belshazzar. What pangs of Conscience might you have sometime found them in! who within a while, instead of finding peace, grow past feeling: Exod. 8.8. cum 15, 28. cum 32. Dan. 5.60.29, 30. Act. 24.25. cum 27. And will you call this peace of Conscience which is a proem rather of eternal condemnation? This is not the spirit of peace, but a spirit of slumber 
* See Perkins vol. 1. p. 368. .  
5. Prop. 5 Eminent troubles of Conscience now past, cannot then infer the truth of your present peace, as neither can that ease and tranquillity, which you now possess, [of which Q. 1.] But that those exigencing perplexities ●ay issue in Evangelical peace, there is enjoined the intercurrence of repentance toward God, and faith toward our Lord Jesus Christ, 〈◊〉 which these troubles are intended as dispositive and preparatory; and without which ●ere is no enjoyment of this Divine peace. The Jews were pricked in their heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The nail was driven to the very ●●d. The iron entered into their very souls. The Jailor is filled with perplexing troubles, he trembles and falls prostrate before Paul and Silas. Both he and they cry out for direction, What shall we do? The Apostles who well knew there might be a spirit of bondage, which is never consequenced with a spirit of Adoption, never advise them, these agonies are enough; you may sit down in peace; but press upon them the necessity and use of faith and repentance, as prerequisities to their salvation and peace: Act. 2.37, 38. c. 16.29, 30, 31. Rom. 8.15.  
6. Prop. 6 Examine then how thou camest out of these perplexing troubles, and how thou camest by this tranquillity and peace? 1. Didst thou arrive hereto in the Gospel method? What hast thou found or now findest of the Gospel-prerequisites to peace, faith in Christ and repentance from dead works? What hast thou felt, or now feelest, of the Gospel-power or efficacy in order to peace? The Gospel first proclaims war in the Soul against Sin, the World, and Satan; then publisheth peace in dethroning these usurpers upon God's Sovereign Prerogative, and the powers of our Souls. The Gospel first preacheth the grace of God to us and in us; and then peace with God unto us. First, purifying the Conscience by the graces of his Spirit, and then pacifying it in the grace of his favour. The Gospel first carries back the Soul to the God of Peace in an Evangelical conversion, then cheers the Soul with this peace of God in Evangelical consolations. First, hints the Soul unto Christ in all his offices of peace for us unto all obedience; then quiets the Soul in the peace that he hath obtained for us; and ordereth out unto us by his holy Spirit. In short, the Gospel first changeth the Soul into the resemblance and image of God, then and not till then, comforteth it by a review of its interest in God, and of God's in him: Rom. 8.5, 6, 7. c. 1.7. Heb. 9.14. Hos. 6.1. Isa. 9.6, 7. 1 Thes. 5.23. Psal. 4.8. (2) Is it accompanied with a Gospel-mould? With an unfeigned and universal change of thy heart and life, into the likeness of the Gospel of peace? 'Tis one great branch of the Covenant of Grace, which God hath also called the Covenant of his Peace; that he will write his law in our hearts, and put it in our inward parts: Isa. 34.10. Ezek. 34.25. c. 37.26. Jer. 31.33. So that if thine be a Gospel-peace, thou art transformed into the Gospel-pattern. There is a change not only of some actions, but of thy estate; relative in thy Justification, real in thy Sanctification. True peace of Conscience taketh its rise from a pious sense of this change: 2 Cor. 3.18. Rom. 5.1. 1 Joh. 5.18, 19, 20.  
Q. 5. What should convinced Sinners do in distress of Conscience, as are conscious to themselves that they are now in a sinful and damnable condition?  
A Question long since asked, and answered, Act. 2.37, etc. c. 16.30. etc. Yet let it not seem amiss if I offer a few advices or directions, which shall especially refer unto those two instances.  
Direct. 1. Accept of your Convictions and do not either put them off, or put them out, or press them down. They were pricked in their heart, Act. 3. But they abide the pain, are not angry with Peter, nor do they pluck out and throw away the arrow. The Jailor trembleth, in such an agony was he of Conscience; yet he attempts not either to break prison from Conscience, or abuse the Preachers, who were now his Prisoners, or to precipitate his Comforts. To this end, 1. Remember whence they come; from thy Spirit immediately, but mediately and originally from God's holy Spirit, which is first a spirit of bondage, than a spirit of adoption; first convinceth, then comforteth the Conscience: Rom. 8.15. Joh. 16.8. Will you break his bands asunder? Take heed, he will make them stronger if you continue to resist. But ●o sweetness, safety, if you close and submit: Isa. 28.22. Job 36.8,— 12. If you will not accept, either he'll away on the one hand, and then oh the hardness of your heart! Or else add amazement to your anguish on the other hand: Gen. 6.3. Isa. 63.10. 2. Remember their concern, and whither they tend. These setters are not like those of Pharaoh's Baker, in order to your perdition, but like those of his Butler, or of Joseph's rather, in order to his preferment. Every pang and throw is preparatory to the new Birth, to that conversion, without which thou canst not see the Kingdom of God; and so to those consolations which are wont to ensue upon Christ's being form in the heart. If the Spirit breaks, 'tis in order to binding up; if he prick and lance the heart, 'tis in order to the health and ease of his Patient. He is making way by these afflictive severities, for the sweets of Adoption: Hos. 6.1. Act. 2.37, 38. Rom. 8.15. 3. Remember the consequence. If you accept, you are halfway over this deep ford. While the Heart, the Will, which commands the other faculties, is so far won, the work is like to continue and frame well, to your ease and God's ends; who is ready to meet you, as the Father in the Parable did his prodigal Son, when he was yet a great way off: Mic. 6.9. Levit. 26.41, etc. Luk. 15.20. And as your business will succeed the better, so your burden will sit much the lighter, (the more you wince, the more you weaken and sin wounds) you cut off advantages from Satan, and are more capable of improving sound advise, and the Spirit's assistance. If you do not accept, see what attends. Happily a great dedolence and stupidity of Conscience, which is a dreadful instance of Divine justice: Rom. 1.28. Prov. 1.30. But beyond a perhaps there will be greater dolour; either here, in the approaching arrests of an abased Conscience to repentance, or hereafter in the anger, astonishment, and continued gnawing of an accusing Conscience to eternal ruin: Hos. 6.5. Prov. 5.22, 23.  
Direct. 2. Avoid those courses which will defeat thee of the end and happy effect of these Convictions. So did they, Act. 2. & 16. They did not; Oh do not you. 1. Either strangle these distresses of Conscience, as if they were but a fit of Melancholy, a foolish Pusillanimity, or (at best) of no profit and inserviency, as they take it: Mal. 3.13, 14. Job 21.14, 15. How many thus seek to stifle Conscience, as Herod sought to slay Christ in the very Cradle! 2. Do not study to defer Conscience; now is the accepted time, now is the day of Salvation. Oh! if thou didst know in this thy day the things that belong to thy peace: 2 Cor. 6.2. Luk. 19.42. Felix trembled when Conscience took hold of him, but what doth he? He turns off the Preacher at the Bar, and this Preacher in his bosom, till a more convenient time. He had now something else to do, and we never read that Conscience any more rebuked him: Act. 24.25. 3. Do not seek to divert Conscience, either by carnal pleasures, as Saul did. Conscience is moved, and he calls for the Physician. He doth not pray it away, but must have it played away from him. Or by pursuit of your callings as Cain did. Conscience bruiseth and torments him, and he falls upon building and travels: 1 Sam. 16.14, 17, etc. Gen. 4.16, 17. 4. Do not skin over these distresses with the formalities only of Religion, as the Jews often. When Conscience within, or calamities without pinch them, they fall a praying and crying, but their heart was not right in them. Baalam quiets Conscience with a few cold wishes, and cheap words, in commendation of God's Children. Ahab humbleth himself, puts on Sackcloth, and goeth softly. Simon Magus will be baptised, and become a Christian. The Pharisee pays every one of his own, is not as bad as the Publican, is as prompt as any to pay the external deuce of Religion: Psal. 78.34, 37. Numb. 23.10, etc. 1 King. 21.27. Act. 8.13. Luk. 18.11, 12. These things will but skin over thy wounds without the spirit and life of Religion. They will but fester inwardly without this, and sooner or latter break out again, as they did in Magus, Ahab, and others. Much less shouldst thou slubber it over with unprescribed and superstitious observations, as the Pharisees did; and have more woe' denounced against them than any one sort of men in all the Scriptures: Mark. 7.3,— 14. Mat. 23.14, etc. 5. Do not swill away these distresses, and debauch thy Conscience. If the other courses are ill, this must needs be vile. Yet how many cry to Conscience as the Devil's sometimes did to Christ, What have we to do with thee, Jesus, thou Son of God? Art thou come to torment us before the time? We would fain be merry, while we may. And if Conscience be clamorous, the drunken rounds must outvoice Conscience. They drink away their Cares and Conscience. Surely this iniquity shall not be purged away till you die, saith the Lord of Hosts: Isa. 22.12, 13, 14.  
Direct. 3. Awaken Consideration to a just sense of thy special corruption, and therewith of thy state and condition. It was this that drove the nail to the head in their heart: Act. 2.37. When they heard this (cum ver. 36.) they were pricked in their heart. They did not only cry out of the sting, but of the serpent. Cain crieth out of his punishment. But a Christian should cry out with David of his provocation: Gen. 4.13. 2 Sam. 24.17. Why criest thou for thine affliction? thy sorrow is incurable for the multitude of thine iniquity. (Saith the Lord) Because thy sins were increased, I have done these things unto thee, Jer. 30.15. Now is the time to turn in upon thy sin, and to take off thy precious Soul from this painted strumpet; whose end thou seest, is bitter as wormwood, sharp as a twoedged sword. Now consider your ways, now that your own do have beset you about, and the yoke of thy transgressions is bound upon thee by the hand of the Lord; they are wreathed and come up upon thy neck: Hag. 1.5, 6, 7. Hos. 7.2. Lam. 1.14. Fix not thy thoughts so much upon his wrath as thy wickedness. Thy way and thy do have procured these things unto thee; this is thy wickedness because it is bitter, because it reacheth unto thine heart, Jer. 4.18. c. 2.17. Nor shouldst thou single out only some staring corruption, but set before thee thy state and condition. Thus did they, Act. 12, & 16. They looked upon their lost estate, and on themselves as lost and undone by sin, as their question imports, I am undone, undone, what shall I do to be saved? When the Commandment came, ●n revived and I died, saith the Apostle, Rom. 7.9. i.e. I had the sentence of death in my own Spirit, I saw myself dead in and undone by sin; Oh I am a dead and undone man without mercy deliver and send help. Such considerations will quicken endeavours, clear justice, and carry thee to Jesus Christ, upon the wings of faith and repentance.  
Direct. 4. Arise, and sit not still in complaining. They mind their work, Act. 2. & 16. and do not only mourn and whine. Complaints both to God and Men may be lawful, yea and useful, needful. But complaints only will never honour God, or heal thy Conscience. This alone will but make thy chain harder, and burden heavier: An ill Balsam for a bleeding wound; and which the great Physician of Consciences bids you forbear: Jer. 15.18. Psal. 42.11. Jer. 30.15. Get thee up, saith the Lord to Joshua, wherefore liest thou thus upon thy face? Israel hath sinned, etc. Josh. 7.10, 11. Complaints of thy sin will be more acceptable to him, and advantageous to thee than complaints of thy suffering. Yet, neither is this enough, God expects to see thee working rather than to hear thee weeping, that thou be not so much querulous as industrious: Lam. 3.39, 40.  
Direct. 5. Acknowledge thy case, and ask counsel, not only in prayer to God, but in converse with men. Thus did they, Act. 2. & 16. They do not conceal their distress, but crave direction. 'Tis an high adventure of folly to let your wounds bleed inwardly. 'Tis better to breathe a vein in confession. If there be some shame in it, there is much safety. The smart of concealing will be more than the shame of confessing. 'Twill be some ease to have emptied yourselves into another's bosom, if it do not extricate you out of your straits, and unload your burdens. Spiritual and skilful Surgeons, when they cannot eradicate the distemper, yet can and usually do ease and assuage the dolour. But to whom should we go? Ans. To whom you should not, I have advised already, Direct. 5. I advise you to apply yourselves, 1. To experienced men, such who are healed of these maladies. They can tell you their own case and cure, and comforts. And are therefore comforted, to afford you comfort. That they may be able to comfort them which are in any trouble, by the comfort wherewith they themselves were comforted of God, 2 Cor. 1.4. Confession is not confined to a Priest only, or a Pastor, by Saint James, Confess your faults one to another, saith he, Jam. 5.16. Private persons might purify the unclean, as well as the Priest, Numb. 19.18, 19 2. But especially I advise you to experienced Ministers, whose experiences may be supposed more and better; because they have besides their own the accession of the experiments of others. Yea, they are more interested in, entrusted with, and enabled for this work than others. God hath committed to them the word of reconciliation; and hath given them the tongue of the learned, that they should know how to speak a word in season to him that is weary: 2 Cor. 5.19. Isa. 50.4. If there be then ever a Paul, or Silas, a Peter or Barnabas about you, a son of Consolation, betake yourselves to him as these here did. Open your Spiritual sores to him. Let his probe go to the very bottom. Refuse not his Corrosives, if there be any proud flesh to be eaten off. Especially receive his Cordials, and apply the healing Medicines, which he prescribeth, and have a probatum est upon them. The Priest's lips should keep knowledge, and the people should seek the law at his mouth; for he is the Messenger of the Lord of hosts, Act. 2.37. c. 16.29, 30. c. 4.36. Mal. 2.7. Hag. 2.11.  
Direct. 6. Advise your Company, especially as to their counsels. They picked out other company as soon as they were pricked in their own Conscience: Act. 2. & 16. So did Paul, Act. 9 & Gal. 1. Whom they formerly opposed now they own. Thy old sinful company in thy new spiritual Convictions is worse than new wine for old bottles. Beware especially of such as 1. Would drive out this nail out of thy heart, with another fetched from, and that would fasten thee to Hell. That call thee from thy Convictions to their compotations, corruptions. As if thou couldst never find peace but in their fleshly pleasures. Thou must run riot with them, or there is no rest for thee. My Soul be not thou partaker with them. Enter not into their path. Avoid it, pass not by it, turn from it, and go away: Ephes. 5.7. Prov. 4.14, 15. c. 1.15, 16. 2. Such as will dig and rake in these wounds; persecuting him whom God hath smitten, and talking to the grief of those whom he hath wounded. Ay, this is your Religion. Here is the fruits of your hearing Sermons, etc. That maketh you amazed, or in Festus' language, even mad again. Let thine ear be deaf to their discouragements. O the dreadful imprecations of the Psalmist upon such men! Psal. 69.20,— 29. 109.16,— 21. Act. 26.24. 3. Such as deride and would scoff thee out of thy Convictions. What! you'll be a Convert, I warrant you! Will you grow mopish and a melancholy fool too? etc. Job and David no sooner put on mourning but there are some presently mocking. Are there not mockers with me? saith Job. Hypocritical mockers, they are called by David, they shoot out the lip, and shake the head, etc. Job 17.2. Psal. 35.16. c. 22.7. Shut thine ear to such Scoffers. A void them as the pests of any place. So they are called by the Septuagint: Psal. 1.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Surely God scorneth the Scorners: Prov. 3.34. 4. Such as dawb and soothe thee under these Convictions, with untempered mortar. Why such hard thoughts of yourself? What need so much ado? 'Tis well enough already, No evil shall come upon you, etc. Ezek. 13.10.18. Lam. 2.14. These are miserable Surgeons, that when they should apply Corrosives and Caustics to your corruptions, apply only lenitive or stupifying Medicaments. Cruel kindness! that kills the Conscience instead of curing it by preaching comfort, without pressing conversion. I am against these Prophets, saith the Lord, that steal my word every one from his neighbour, that heal the hurt of the daughter of my people slightly, saying, peace, peace, when there is no peace, Jer. 23.30, 14, 17. c. 6.14, etc. Listen not to such Syren-songs. Better are the wounds of a friend that presseth you with the necessity of Conversion, than the kisses of an enemy, that precipitateth your consolation. 'Tis better to have your wounds searched and so salved than to have them skinned over, but stink and rankle under.  
Direct. 7. Apply thyself to the course prescribed thee for thy cure and preservation. They that asked, What shall we do? Act. 2. & 16. were resolved to do what they were advised. Now is the time of action, at least of resolution. Listless and lazy desires will leave thee at a deplorable, perhaps irrecoverable loss. The soul of the sluggard desireth and hath nothing, but the soul of the diligent shall be made fat. How long wouldst thou sleep, Oh sluggard? Canst see all thy hopes failing thee, thy House fired about thee, Hell flaming before thee, and doth thy heart even faint within thee, and yet talk of folding thy hands to sleep. I say to thee, as David to Solomon, Arise and be doing, and the Lord be with thee: Prov. 13.4. c. 6.9, 10, 11. 1 Chro. 22.16. God hath not bound thee in these fetters, nor holds thee in these cords of affliction to shut thee up from working; but to show thee thy work, and set thee on it with more speed and seriousness, and he is ready to give thee strength for, and success in it: Job 36.8,— 12. c. 33.16.— 31. Is the iron blunt? put to the more strength. Is thine inability before thee? Pray in the more of the Spirit. Lord, help my unbelief. Lord, turn me and I shall be turned: Eccles. 10.10. Mar. 9.24. Jer. 31.18. 'Twill be no excuse for idleness that we cannot effectually do any thing without his especial influence and assistance. Remembering that he hath made this an encouragement, which you would make your excuse. Work out your own Salvation, etc. For it is God which worketh in you both to will and to do of his good pleasure: Phil. 2.12, 13. I shall not here prescribe a method of cure. See Q. 5. But return thee the same short answers, which were long ago given to the same question, asked by those, Act. 2. & 16. Repent. Believe 
* See Dykes good Conscience c. 4. p. 36. ad 45. .  
(1) Repent, Act. 2.37, 38. i.e. Return from thy sins to God himself: Act. 26.20. Ezek. 14.6. Well may Conscience continue smiting, if thou continuest sinning, and God be pouring in his wrath, while thou art pouring out thy wickedness. If you will walk contrary to him he also will walk contrary to you: Leu. 20.18, 21, 24, 28. Or if God and Conscience forbear smiting, when you do not forbear sinning; 'tis in greater wrath, not of good will. Not that he favours or respects you, but that his fury may rest upon you, and the stupidity of your Consciences may seal you up to condemnation: Ezek. 24.13. Psal. 81.11, 12. Rom. 1.24, 28. Off with these Sheba's heads, and over the wall with them in sound repentance, if thou wouldst not more feel the arrows of the Almighty, or hear the thundering Cannon of a terrified Conscience. On to God in Christ; if thou wilt return, return unto me saith the Lord: Jer. 7.1. There is no recovery without returning, even unto him from all thine iniquity: Hos. 4.1, 2. Return to him as the only Original of thy being, as the only object that can make thee blessed. Yield up thy whole self to his holy Government, thy Conscience and Conversation to be ordered by his commands. Return to him as thine adequate good, and alone Governor. Put thy whole man under his Sovereignty, present thyself a living Sacrifice to him: Ezek. 18.30, 31, 32. Rom. 6.13, 17, 19 c. 12.1. Mourning will not do it without turning; nor this, unless it be of the whole man; nor this, unless it be unto God: Joel 2.12, 13. Jer. 3.6, 10. Provoke thyself hitherward put on strong and present resolutions. There is no healing till thou comest hither. Till thou acknowledge thy offence and seek his face, he will be not a Surgeon to repair, but as a Lion to rend and tear thee. Only return, and there is an open remedy. He that hath torn will heal thee he that hath smitten will bind thee up: Ho● 5.13, 14, 15. & 6.1, 2.  
(2) Believe in the Lord Jesus Christ, Act. 16.30, 31. i.e. Receive him in all his Offices, and with all his inconveniencles, and rest on him as the Lord thy righteousness. Never think that relief is possible by any other means. There is not Salvation in any other. There are two negatives in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Act. 4.12. But lo he is able to save to the utmost those that come unto God by him. His very stripes are healing. He is both medicus & medicina too. Not a broken heart, but he can set and heal it. He immediately made her strait, that had been infirm and bound together for Eighteen years: Heb. 7.25. Isa. 53.5. Luk. 4.18. c. 13.11, 12, 13. And he is as willing as able. He invites, yea entreats poor sinsick Souls to come in, and he will cure them for nothing; only requireth that they come, Come unto me all ye that labour, and are heavy laden, and I will give you rest: Rev. 22.17. 2 Cor. 5.20. Mat. 11.28. Why do not our Souls answer with the Church? Behold we come. And attest him with Peter? Lord, to whom shall we go? thou hast the words of eternal life? Joh. 3.22. Joh. 6.68. Hear thou distressed Conscience the Master calleth for thee. The whole need not a Physician, but they that are sick. I came to call not the righteous but finers to repentance. Think not thou shalt be too bold when the Physician bids thee. 'Tis a sinful bashfulness that stays thee from believing on Christ, when he bids you to lay all your heart-troubles at his blessed feet in believing. Let not your hearts be troubled— believe in me, Mar. 2.17. 1 Joh. 3.23. Joh. 14.1. Come then thou wounded Conscience, close with Christ, and commit the cure into his hand, who is anointed with a fullness of the Spirit for this very purpose. Canst thou but touch his garment by faith, thou shalt be whole. To him give all the Prophet's witness, that through his name whosoever believeth in him shall receive remission of sins, Isa. 61.1. Mat. 9.21, 22. Act. 10.43.  
Direct. 8. Assay Conscience ever and anon with some Cordials, and do not add more Corrosives when thy case is so sad already. They were pricked in their heart, Act. 2. & 16. and the Apostles would not have them abide one minute without a plaster. How many a Soul is ready to swoon away under the Surgeon's hand! For their sakes I subjoin this direction. Say not thy bones are dried, thy hope is lost, thou art cut off for thy part. Think rather, 1. Of others deliverances, who have been as greatly distressed. Cannot God open your graves, and cause you to come up out of your graves, and breathe life even into your dead Souls, as well as theirs? Ezek. 37.11, 12, 13, 5, 6. Have not you read of such whose Couches did swim with tears, who have complained their wounds did stink, and in whom the arrows of the Almighty stuck fast? that have looked on themselves as laid in the lowest pit, in darkness, and in the deeps; that have been distracted with terrors, and roared by reason of the disquietness of their heart? That have said their strength and their hope was perished from the Lord, while they remembered their affliction and misery, the gall and wormwood? And yet have these been relieved, refreshed and rejoiced afterward in the lovingkindness of the Lord: Psal. 6.6. & 38.— 9.88.6. etc. Lam. 3.18, 19, etc. What an instance was Paul! Hast thou smarted like him? was not he a monument of greater severity, that was struck down to the very ground? etc. Or hast thou sinned like him, been such a persecutor, blasphemer? etc. Howbeit he obtained mercy. And why? but for a pattern to them, which should hereafter believe in Christ to life everlasting: Act. 9.3, 4, 6, etc. 1 Tim. 1.13, 14, 16. Say then, Why may not there be mercy for me too, even for me? Is the stock of God's mercies spent? are they not infinite? Manasseh, Magdalen, etc. find mercy? And why should I foresee nothing but misery? 2. Think of the deliverance tendered thee. The tender is universal to all, and therefore to me may Conscience say, Come unto me all ye that are weary, etc. Whosoever will let him come, etc. Whosoever is a thirst let him drink of the water of life freely. Say, why should I exclude myself, whom the Scripture, whom my Saviour never excluded? but hath ever invited, as he entertained likewise Publicans and Sinners: Mat. 11.28. Rev. 22.17. Isa. 55.1. Joh. 7.37. 'Tis but come, come by faith, come by repentance, and upon the feet of new obedience, and there is comfort for me. The Draw-bridge is not up; the door of grace stands open to me. 3. Think of thy demerits, and yet what God hath done with thee, and for thee. Hath not every sin deserved a death, an hell? How many a death and hell hast thou then deserved? And yet thou art alive through his forbearance, and livest upon his finding. What reason hast thou then for blessing and honouring him, and bearing up of hope in thee? Well, this distress might have been damnation. These might have been the chains of the blackness of darkness. I might have been now frying in easeless and endless flames. But he punisheth me much less than I have deserved. 'Tis of his mercy that I am not consumed: Ezra 9.14, 15. Lam. 3.22. And why may not he further magnify his mercy in saving me, who hath so far magnified it already in sparing me? He that hath reprieved me, that was under the sentence of death, may also pardon me if I do but press him with petitions, and pursue my petitions with repentance. 4. Think of the design of this present dispensation. He hath me in the furnace of affliction; but it may be not to consume me, but to cleanse and purify me, to cast me into the precious mould of his pure and holy mind and will, which in his word is revealed to me. He breaketh up the fallow ground of my heart, but 'tis to sow me with the seeds of righteousness. And were there no ploughing and harrowing, I could expect no harvest. But of this before, Direction 1.  
Direct. 9 Attend thy Cure with patience, and do not too hastily press after comfort. Thou art in the hands of a most wise and gracious Physician, who knoweth how to time his Cordials to thy constitution and temper, and will do it. Do not limit his Eternity to thy time, his infiniteness to thy measure. Those, Act. 2. & 16. inquire what course they would prescribe them to take, not what comfort they could presently tender them. And the Apostles let them know that Conscience must first attend the duties of repentance and faith, ere it could arrive to a delicious rejoicing in God's favour. This is thy time to be getting of grace; let God take his time for giving of peace. The effect of righteousness will be peace. Ply thy work and wait patiently. He is a God of judgement, that knows best when and how to order out his blessings. Blessed are all they that wait for him. You never knew that it went ill with any such as waited on him: Isa. 32.17. c. 30.18. Psal. 33.20, 21. & 40.1. I do not blame the seeking of peace and comfort, so it be submissive and ordinate. But would have you, 1. Stay God's time for it. The fruit of the lips, (peace, peace,) must have time to ripen. It will but beget crudities, if if you eat it raw. Early joys are none of the safest enjoyments. Those hearers that anon received Word with joy were by and by offended, when the heat of tribulation did once arise for the Word's sake. 'Tis good to hear till God shall speak peace: H●b. 6.4, 5. Mat. 13.20, 21. Psal. 85.8. 2. And to set grace above, and seek grace beyond it. This is of absolute necessity to you, to your very being; that is necessary but to your better being. God hath never said, he will not save you without peace; but he will not, cannot save you with accord to his honour, his holiness, without grace: Heb. 12.14. 1 Cor. 6.9. Besides, it will argue better for you. Natural Conscience will put you upon endeavours for peace. 'Tis an enlightened Conscience that puts you upon endeavours for grace. And 'tis an home (at least an hopeful) evidence of saving illumination, when you do prefer grace in your endeavours to peace, and that you love it for its own comeliness, and not only in order to your quiet. 3. To stay the galling anxieties and vexations, anhilations of your hearts for and after it. Cutting and corroding cares even for this are faulty. You should make known your case to God in prayer, and cast these cares into the lap of his Providence, continuing in the means which he hath prescribed you, and so peace will come in his appointed time, which is the most acceptable and advantageous time: Phil. 4.6, 7. Hab. 2.3. Otherwise you expose yourself to the artifices of Satan, who will soon abuse your eagerness to his ends; either drawing you off from your work in the failer and want of peace, or drawing you into his wiles in a false and ungrounded peace.  
Q. 6. How may we obtain a peaceable or sound peace of Conscience?  
The Premises, (Quest. 5.) are of pertinent consideration. Here likewise I only add,  
Direct. 1. Affect thy heart (not only with the possibility of peace after all these perplexities, of which before but) with the preciousness of this peace 
* See Jenkins on Judas, vers. 2. . This will excite and engage endeavours. 'Tis a peace that the world cannot give, nor would the Soul that senseth it give it for the whole world. 'Tis the peace of God, a peace in Christ, the peace of Christ. 'Tis for the truth and transcendency of it, called peace, peace: Joh. 14.27. Phil. 4.7. Joh. 16.33. Isa. 57.19. Of what an excellency must this Peace needs be? which is produced by no lower power than the blessed God, he creates it; is procured by no lower price than the blood of God, who was crucified for it? is proclaimed by no lower persons than the Blessed Angels, they celebrate it? Isa. 57.19. Col. 1.20. Luk. 2.14. What a peace that can grasp Heaven into the heart of him that hath it, and make an Heaven upon earth? and in any place can behold a Paradise, and God his portion? Psal. 16.5, etc. Joh. 16.22. Why should thy Soul sit down in sadness? Here is a feast, a continual feast 
* See Dykes good Conscience c. 13 p 18. to p. 201. . Thou mayst come with the Wedding-garment on, and welcome: Prov. 15.15. Here mayst thou eat of the hidden manna, and have given thee the white stone, and in the stone a new name written, which no man knoweth but he that receiveth it. Eye hath not seen, nor ear heard, nor can it enter into the heart of man to conceive what is here prepared. This peace passeth all understanding. 'Tis so sweet, so signal, so surpassing: Rev. 2.17. 1 Cor. 2.9. Phil. 4.7. Wert thou but possessed of this peace, thou mightst look on Satan, as not only disarmed but destroyed; on Sin, not only as disabled but destroyed; on Sufferings, not only as not harmful but advantageous and helpful; on the sentence of the law and severities of God not only as satisfied for thee, but as sweetened to thee: Eph. 2.15. Rom. 6.16. c. 8.33. to the end. Thou might look on death and not be discouraged. Thou shalt departed in peace. Look on the grave and hell, and not be dismayed. Thou shalt enter into peace. Look up to Heaven, and there see nothing but rest and peace, rest from work, at least from weariness as well as rest from wars: Luk. 2.29. Isa. 57.2 Luk. 19.38. Rev. 14.13.  
Direct. 2. Hasten thy best attempts for the prerequisite of Peace, Purity. Conscience is first pure, then peaceable, as hath been said. The goodness of Security is founded upon the goodness of Sincerity. 'Tis true, Conscience may be Evangelically purified, yet not pacified. But 'tis as true, never was Conscience Evangelically pacified, but it was first Evangelically purified. Of this before. An impure Soul must expect the same return from Conscience to all his messengers inquiries for peace, which Jehn returned Jorams messengers. Turn thee behind me, what hast thou to do with peace? 2 King. 9.17, 18, 19  
Direct. 3. Abandon all those ways and means which made and maintained the war between God and thy Soul, Conscience is God's Officer. The war it maketh and manageth is by his commission, and in his cause to revenge thine injuries done him, to return thee to thy duty to him, and in both to right him in point of dignity with thee. And never think it can give thee peace from him, while thou goes on in ways of opposition to him, or that thou shalt feel quietness while thou followest these courses: Job 15.20. & 20.20. Isa. 48.22. (1) Abandon every sin. Acknowledge all, away with all, hate and abhor all. One Achan is enough to trouble the whole Camp. One Ionas to bring a tempest upon the whole Ship. The breach of one article as to a league-peace, is as effectual to cause and continue a war, as if all were broken. Thou must hate every false way then, away with all iniquity. The allowance of one sin speaks an heart for all sin. And God accounts him guilty of all, who knowingly gives his approbation to any: Psal. 119.104, 128. Hos. 14.2. Jam. 2.10. Ezek. 18, 10, 13. Every sin is an enterprise of war against both God and thy own Soul: Rom. 7.23. 1 Pet. 2.11. And never imagine Conscience can from God proclaim peace, while corruption proclaimeth war against God and Conscience. (2) Abandon Satan. He is the Prince and Captain-general under whose Banner Sinners fight, both against the Gospel of Peace, and the God of Peace to their own perdition, but at his pleasure: Joh. 12.31. Rev. 12.7. 2 Cor. 3, 4. Thou must quit his Kingdom, come off his Camp, cast off his Colours, not only cashier thyself from his Army, but convert thy arms against him, and choose Christ henceforth to be thy only King and Captain, who is the Prince of Peace. So shalt thou receive the forgiveness of thy sins, and an inheritance among them that are sanctified: Ephes. 2.2. 2 Tim. 2.26. Ephes. 6.11, 12. Act. 26.18. Never think thou canst be at peace with Heaven, while thou art at peace with Hell, and under its power. There must be a war with Satan, if peace of Soul 
* Pax nostra bellum contra Satanam. Tert. ad Mart. . (3) Abandon sensual things, not the simple use but the sinful abuse of them, to a war with Heaven, and to the wounding of your own hearts. Whosoever will be a friend of the world is an enemy of God: Jam. 4.4. Yea, and to his own good; piercing himself through with many sorrows: 1 Tim. 6.10. He that dotes on Earth bids defiance to Heaven, and the God of Heaven to him, and is but driving of nails and thorns into his own heart: 1 Joh. 2.15, 16. Mat. 6.24. c. 13.22. Be vigilant in the use, and flee the abuse of worldly things then. Take heed to yourselves, lest at any time your hearts be overcharged with any of them: Luk. 21.34. Be sure, Conscience will not give them peace that give her nothing else but pain, and give the world an higher place than to the God of Conscience.  
Direct. 4. Accept the terms of Peace, which free Grace tenders thee; yet the White-flag is hanging out. God is willing to a peace, and that thou hath shouldst not perish. Lo! he proclaimed it in his Scriptures, preached it by his Son, published it by his Angels, and is still praying and persuading it by his Ambassadors: 2 Pet. 3.9. Isa. 52.7. Act. 10.36. Luk. 2.14. 2 Cor. 5.20. Durst thou contend with Omnipotency? or why dost thou not desire conditions of peace? yea, he offers thee conditions, conditions of the highest honour. and security; which if thou shalt sincerely own, thou art sure of peace and felicity. Let him take hold of my strength that he may make peace with me, and he shall make peace with me: Luk. 14.32. Isa. 27.4, 5. Canst thou yet bid defiance? or be at a longer distance? Oh! if thou didst but know in this thy day the things which belong to thy peace! How equal! how easy! how excellent are the terms! But the tender of them is of no effect, unless thou embrace and take them up; except it be to render thy sufferings more easless, and thyself more excuseless. Nor will Conscience as being God's Herald, cease denouncing the terrors of war, while thou continuest defying his terms of peace. But accept these, and he will accept thee, and Conscience also shall acquit thee as from him: Ezek. 20.40, 41. Rom. 14.18. Isa. 60.7. Shall I take my bread, and my water, and my flesh (may Conscience say) and give it unto men whom I know not where they be? 1 Sam. 25.11. She expects an answer of peace with Moses, and whether thou wilt open thy City-gates at her approach, and cordially embrace the Covenant of Peace she offers thee: Deut. 20.10, 11. Ezek. 34.25, etc. c. 37.26, etc. Every article of this Covenant must find thy acceptance and consent, or the tenders of grace can take no effect in peace; for 'tis an immutable Covenant, founded upon an immutable Counsel. God will not, cannot lie, to indulge thee any one lust: Heb. 13.20. c. 6.17, 18. Thou must repent of all thy iniquities, be renewed in all thy faculties, be ready to all duties, receive Christ in all his Offices, resign up all to his command and dispose, refer all to God as thy highest end and happiness, and reciprocate with him in all, taking all his to be also thy friends or enemies. So shall thy peace be as a river, and thy righteousness like a mighty stream. I create the fruit of the lips; peace, peace to him that is far off, and to him that is near, saith the Lord, and I will beal him: Ezek. 18.30. Ephes. 4.23, 24. Tit. 3.1. Joh. 1.12. Luk. 14.26. 1 Cor. 10.31. Psal. 139.21, 22. Isa. 66.12. c. 57.19. In short then, wilt thou subscribe and seal over to God the conditions of the new and better Covenant? Wilt thou henceforth lay down thy arms? give him thy allegiance? put all thou art and hast into the hands of his Government for his disposal as well as defence? Wilt thou henceforth take himself for thy chiefest good, and absolute happiness? Wilt thou take his Son, (and therewith take up his Cross?) to be thy Prince as well as Saviour, the Lord thy Righteousness? And wilt thou take his Spirit henceforth to mortify thy flesh, and to manage thy faculties, as may best accord with the praise of God, and with the power of Godliness? I doubt not to say, that God hath now guided thy feet into the way of peace: Isa. 44.5. Rom. 6.13. Psal. 17.15. Jer. 33.16. Rom. 8.13, 14. Luk. 1.79. But it is requisite perhaps that I be a little more particular. Well then,  
Direct. 5. Apply thyself to the Lord of peace, and the Lord of peace unto thyself. There is no peace with God, nor peace of Conscience, but by Jesus Christ. This is the Blastus whom you must make your friend, if you mean to find peace: 2 Cor. 5.18, 19 Act. 10.36. c. 12.20. Peace is of his manifesting, his meriting, his making.  
(1) This peace is of his manifesting and publishing. Men are naturally at a loss in the means of peace. The way of peace have they not known. Nor had the Angels known it, but by the Church. Nor had the Church known it, but by Christ: Rom. 3.17. Eph. 3.10. c. 2.17. 'Tis he that hath revealed and opened this hidden mystery, how God might be fully righted, and manfully, yet freely reconciled in his Gospel, which is therefore called the Gospel of peace: Act. 10.36. Rom. 16.25, 26. c. 10.15. See then that you apply yourself to and attend on him, in the conscionable reading and hearing of his Gospel; wherein he hath given forth both the Covenant and Conditions of Peace. But remember that you sit not down with this, that he hath therein opened these things to your understandings, but be a restless solicitor till he hath opened your understandings also to these things, and given you an inward sense and taste of the Truths spoken to: Luk. 24.45. cum 32. Phil. 1.9. For Christ is anointed with ability and authority, not only (as other Prophets) to preach peace to you, but (as being the great Prophet) to preach peace into you. Or (if you will rather) to preach you into a state of peace, and that you may have peace in him the Preacher, and his peace in you: Isa. 61.1. Luk. 4.18. Joh. 16.33. c. 15.11.  
(2) 'Tis of his merit and procurement. The chastisement, or punishment (as the Dutch render it) of our peace was upon him, Isa. 53.5. It would not consist with the sovereign pleasure and perfections to make peace with us, without some punishment or propitiation from or for us. There must be a price, some compensation, or there could be no peace, no reconciliation. Now Christ undertaketh to recompense God, and reconcile man. And lo! he hath born the punishment, laid down the price, and so bought out peace by the Blood of his Cross, for all that shall believe in him, that he may bring them nigh to God, and God unto them: Dan. 9.24. Rom. 3.25. Eph. 2.13,— 17. Col. 1.20, 21. 1 Pet. 2.24. c. 3.18. And now what is behind, but faith in his blood? An active faith on thy part, whereby thou mayst accept and appropriate himself for thine, and apply the blood of his Cross to thee, would alleviate thy troubles, and afford tranquillity: Rom. 3.25. c. 1, 9, 10. c. 8.34. You have the blood of sprinkling, that speaks better things than the blood of Abel; better things to God for you, and better things from God to you. But remember 'tis the hand of faith must sprinkle this blood on the Conscience. According to your faith so will it be to you, either peace or perplexity: 1 Pet. 1.2. Heb. 12.24. c. 10.22. Mat. 9.29. Get you but faith to dip in this blood, and strike the lintels of Conscience therewith, as the Jews did the lintels and side-posts of their houses, there's no fear of the destroyer. Faith in his blood gives a full quietus est from the fears that generate bondage, and gives you boldness to enter into the holiest: Exod. 12.22, 23. Rom. 8.15. Heb. 10.19.  
(3) 'Tis of his making and applying too. 'Tis 1. of his free donation, as being the Prince of Peace, and that hath the key of David, who openeth and no man shutteth, and shutteth and no man openeth: Joh. 14.27. Isa. 9.6. Rev. 3.7. And 2. by virtue of his Dominion. There is no peace with God or Conscience, while you persist in your contumacy, and continue under the power of Sin and Satan. These must be dethroned in and for you, and you must be delivered from their power, and must deliver up yourselves to be his people, ere God can, without injury to his honour, his holiness, declare himself to be at peace with you: Isa. 59.8. Rev. 2.17. Psal. 85.8. Now 'tis Christ that must save you out of the hands of your enemies, slay the enmity in your hearts, and subdue your stubborn wills to the subjection and will of God, by the strong but sweet ducture of his omnipotent grace: Luk. 1.69, 71. Rom. 8.7. cum 9 Isa. 55.5. Cant. 1.4. As ever you would come at peace then, you must by faith close with him as your Prince. Peace is annexed to his Principality: Isa. 9.6, 7. Let him govern and be your Prince, and it will not be long ere he give you peace. His Kingdom consists in righteousness and peace. Only remember 'tis first righteousness, than peace. First King of Righteousness, and after that also King of Salem, which is King of Peace. He first frameth the hearts of his Subjects to Piety, then to Peace: Rom. 14.17. Heb. 7.2.  
Direct. 6. Acquaint thyself with the God of Peace. Hitherto thou hast been alienated, and an enemy in thy mind to him by wicked works; and thou canst not expect he should be otherwise to thee till thou return and art reconciled: Col. 1.21. Rom. 5.10. 'Tis high time to be upon better terms with God, or thou wilt be upon worse terms ere long with Conscience. Acquaint now thyself with him, and be at peace. Now is the accepted time, if you will yet delay or dally, Conscience will use a rougher dialect, and this thy day of peace will end in the darkness of amazing pangs and gripes of Conscience: Job 22.21. 2 Cor. 6.2. Luk. 19.41, 42. Seest thou not how willing God is to an accord? or he would not invite thee to this acquaintance, and so solemnly swear it, that he hath no pleasure in thy death, and even pray thee out of this distance, and project such means that his banished may not be expelled from him: Ezek. 33.11. 2 Sam. 14.14. If God be so willing, why shouldst thou be so wayward? Draw nigh to him, and he will draw nigh to thee. He is as willing to be friends as you are, or can be: Jam. 4.8. Do you ask me how shall we get acquaintance? I answer (1) You must be habituated for such an high converse. You may never look for acquaintance with God, so long as you are alienated from the life of God. Sense doth not capacitate the brute Creatures for converse with men; nor will reason simply capacitate men for converse with God. Reason fits for converse with men; but 'tis Religion must fit us for converse with God. Without his image there is no intercourse. Adam had no sooner lost that, but he lost this also. The godly hath he set apart for himself: Ephes. 4.18. Isa. 28.12. 2 Cor. 3.18. Gen. 3.8, etc. Psal. 4.3. (2) You must accord all controversies. For how can you be acquainted, while you are not yet agreed? Am. 3.3. To this end you must not only cease provoking; but sue out your pardon, submit to his Propositions, and solicit him by prayer: Exod. 34.9. Psal. 81.15. Job 33.26, 27, 28. (3) You must apply yourselves to his company in the use of those appointments, or ordinances, whereto he hath annexed the promise of his own presence. There is no acquaintance with him, without approaching to him. Then shall we know if we follow on to know the Lord: Hos. 6.1, 2, 3. There must be no hiding then through guilt, among the trees of the garden. No turning away back, now that God hath opened thine ear. Thou must be like those in the Prophet, They shall go and seek the Lord their God. They shall ask the way to Zion, with their faces thitherward, saying, come and let us join ourselves to the Lord, etc. Gen. 3.8. Isa. 50.5. Jer. 50.4, 5. Who is this that engageth his heart to approach unto me? saith the Lord. He requires it, Seek ye my face, and you must resolve upon it, thy face Lord (I must and) I will seek. 'Tis good for you, and God hath annexed his special promise to to it: Jer. 30.21. Psal. 27.8. & 73.28. (4) There must be an hearty conjunction with him. For of what avail is acquaintance, as long as the heart hangs lose in our converses? Your heart must be knit, and cleave unto him, as Jonathan's did unto David: Psal. 86.11. Act. 11.23. 1 Sam. 18.1. What acquaintance with omniscience, while your hearts stand off? and God is near in your mouth but far from your reins? Behold he desireth truth in the inward parts. He searcheth the heart, and trieth the reins. And if thy heart be not right with him thy other applications will be reckoned flattery, not friendship: Jer. 12.2, 3. Psal. 51.6. Jer. 17.10. Psal. 78.7, 36, 37. 1 Chron. 28.9. (5) Be actually and often communicating thyself to him. If you will hid your heart from him, what hopes of acquaintance with him? He that intends acquaintance should be emptying and unbosoming his heart to him, and making him partaker of his secrets. Pour out your heart before him, then especially in Prayers and Supplications. Present him your particular cases and concernments. Hid nothing from him, from whom indeed nothing is hidden. Let all thy pangs of sorrow have vent, like hannah's in the pouring out of thy Soul. It may be when thou art pouring out thy case he may be pouring in his comforts: Psal. 62.8. & 32.5. & 38.9. 1 Sam. 1.15. Prayer hath the promise of his Presence, and indeed of peace. In every thing by prayer and supplication, let your requests be made known unto God. And the peace of God shall keep your hearts, etc. Psal. 145.18. Job 33.26. Phil. 4.6, 7. (6) Add to all this an affectionate correspondence and communion with him. Acquaintance doth not barely note an interest in another, but intimacy, but endearedness, (at least) intercourse with that other. I would have you secure an interest in him, that thou be able with Thomas to say, My Lord and my God. This will serve thee in with choice peace, in that this God is the God of peace: Psal. 16.2. Joh. 20.28. 1 Thes. 5.23. But I would not have you think it enough to have obtained an interest in him, but you should maintain an holy open intercourse with him; for herein lieth the crop and confluence of Evangelical peace; and it is the end for which one whole Epistle was written: 1 Joh. 1.3, 4. Oh! what a calm and serenity of Conscience do such holy converses of faith, love, etc. breathe forth! What a conflux of joy are they blessed with! Who ever came down from this Mount, but his face shone with the irradiations of Divine love? Or did not say of being on this Mount as Peter of being on that, Mat. 17. 'Tis good for us to be here, let us build Tabernacles, etc. Isa. 26.3. Exod. 34.29, 30. Psal. 65.4. & 36.7, 8.9. Mat. 17.4.  
Direct. 7. Argue this state and ascertain it to Conscience if thou wouldst arrive to peace. Adjure her throughout all her proceed or argumentations, and articulate converses about it to be plain and full with thee, as ever thou wouldst attain to a sound and well-setled peace. Peace of Conscience is not the birth of rash and precipitate conjectures at an adventure, but of rational and pondering self-converses and arguings, by comparing a man's self with the signs or marks which the Scriptures give him for judging his estate and condition. Hereby know we that we are of the truth, and shall assure our hearts 
* Ind fit ut pacatam conscientiam habeam●●. Bez. 〈◊〉 not. ad 〈◊〉  (or as the Syriack, make our hearts quiet) before him. Hereby we know that we know him, (viz. to be our advocate with the father, and that he is the propitiation for our sins, (and therefore our peace) if we keep his commandments, 1 Joh. 3.18, 19 c. 2.1, 2, 3. Call Conscience to attend its office, for clearing thy estate, and charge it to be open and downright with thee, in the discharge of every part as it proceedeth in way of ratiocination and discourse. It proceeds as I have said in a practical Syllogism. As thus,  

To be spiritually minded is life and peace.  
But I am spiritually mind; do mind spiritual Objects first and fullest.  
Ergo, I have life and peace.   
Adjure hereby the living God, to tell thee nothing but the truth, in all the parts of her discourse. Let artificial Logic be found only among Scholars; yet is there natural Logic in every man's Conscience, as one 
* Fenners Treat. of Conscience. p. 231, 232.  well observeth. Charge her before God, and the Lord Jesus Christ to be clear and impartial with thee throughout. In the first Proposition; adjure her not to give thee unsound marks on the one hand, as a very hypocrite may have; nor unsafe marks on the other hand, as are only to be had, where there is height or growth in grace; and are therefore improper in the present case, which concerns only the truth of grace. In the second Proposition, adjure her to be full and faithful with thee in her testimony. Wilt thou say this before the allseeing God for me? Wilt thou speak it to thy superior, as well as to myself? Canst thou say, Behold my witness is in heaven, and my record is on high? Psal. 139.1, 23, 24. Joh. 21.17. Job 16.19. In the third Proposition, urge her to speak home, and speak out, as she will answer it to God the supreme Judg. Give her no rest, if she either suspends her sentence, or is short in it, till she saith, Shibboleth plainly and roundly, that ye may bring things to some certainty, as they did: Job 16.30. 2 Tim. 1.12. 1 Joh. 2.5. See this fully prosecuted, Q. 3.  
Direct. 8. Attend the spirit of peace. Spiritual peace is an effect of pouring out the spirit upon us: Isa. 32.15, 16, 17. Not as if it did exclude the efficiency of Father, or Son. 'Tis both from him and them: Rev. 1.4, 5. It was through the eternal Spirit, that Christ offered his spotless blood to purge, and therewith pacify the Conscience from dead works. It is the same eternal Spirit that mouldeth us into the mystical union with Christ, maketh application of his blood to the Conscience, and manifests the same to its peace and comfort: Heb. 9.14. 1 Cor. 12.13. Tit. 3.5, 6, 7. Abuse not the Spirit then, but attend his work upon thee, his ways before thee, and his witness in and with thee.  
(1) Attend his work upon thee. What he is doing, what he is demanding, and with what designs 
* See Fords spir. of bond. c. 10, 11. . See thou do not baffle with, or break from him. Quench none of his motions, be they never so strict, or seem they never so severe. They all tend to grace, they all end in peace. And though he be as yet a spirit of bondage to fear; it is not to exulcerate Conscience more sharply, but to heal it the more sound, and that he may be a spirit of adoption to thee, whereby thou mayst cry, Abba, father: 1 Thes. 5.19. Isa. 61.1. Rom. 8.15.  
(2) Attend his ways before thee; not only his ways in the Sanctuary, without thee, in the means of grace, as praying, hearing, etc. but his ways that are more spiritual within thee, in the motions of grace and minding of Spiritual and gracious matters. The less spiritual-mindedness, the less serenity of mind. What blustrings are there here beneath? But above 'tis all in an happy tranquillity. There are no tempests or thunderings in the upper region. Call up thy Conscience and its Colleagues thither, and keep them conversant about spiritual and heavenly Objects; and thou shalt then soon know what is the communion of the Spirit, and what these suavities of Conscience are. To be carnally minded is death; but to be spiritually is life and peace: Phil. 3.20, 21. cum 18, 19 Col. 1.9, 10. Rom. 8.5, 6.  
(3) Attend the witness of the Spirit in and with thee. It is the Spirit that beareth witness, saith the Apostle: 1 Joh. 5.6. Which he doth not only externally in the Scriptures, but internally to and with our spirits. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 8.16. A single witness under the law was of no moment, But at the mouth of two witnesses shall the matter be established, Deut. 19.15. Jo. 8.17. Lo, two witnesses are tendered upon the case to clear it. God's spirit and our spirit, both of them needful and useful to testify the things of God and the things of man. For what man knoweth the things of man save the spirit of man which is in him? Even so the things of God knoweth no man but the spirit of God: 1 Cor. 3.11. The spirit witnesseth to and with our spirit or Conscience, in and throughout its whole argumentation and progress, whereupon it concludeth its peace. E. g.  

All those that with childlike appretiation, affiance and affections can cry, Abba, father, are the children of God.  
But I can with a childlike appretiation, affiance and affections cry Abba, father.  
Therefore I am a child of God: Rom. 8.15, 16.   
The Spirit witnesseth with my Spirit. 1. To the truth of the Proposition, by an internal manitestation or revelation of that truth to the mind, whereof he hath already made an outward revelation in the Scriptures: Joh. 14.26. Psal. 119.18. 2. To the truth of the Assumption, by irradiating the Conscience, and enabling her in and upon the reflections she maketh to apprehend, feel and descry such appretiations and affections in me, or whatsoever other mark or medium I am making use of, to clear up my estate thereby: Eph. 1.17, 18. 1 Cor. 2.12, 14. 3. To the truth of the Conclusion, not only by strengthening her to conclude my state and condition, from such appretiations and affections, but by shedding abroad such beams of joy and comfort, as confirm me therein, and seal it up unto my soul: 1 Cor. 2.9, 10. Rom. 5.5. Eph. 1.13. c. 4.30. Though you must not attend for an external audible testimony from the Spirit 
* See Hollingw. Hol. Ghost on the bench. p. 74, 75. Ball's Lif of Faith, p. 79. , which was never promised, and hardly (if ever) patterned; Yet you may and must attend for the internal and effectual testimony of the Spirit, in effecting, exciting, heightening and evidencing of his own graces to and in you, and in the effusion of the love of God and of his joy upon you, which is called the joy in and of the Holy Ghost, and is the companion of peace of Conscience: Rom. 14.17. 1 Thes. 1.5, 6. Let me only add, Thou must not expect as if the Spirit would, or could, witness peace to thee, before it hath wrought grace in thee. For its testifying peace to the Conscience is by testifying the truth of thy grace, and closing with Christ. Thou must first set thy scal to the truth of God in the reception of his testimony by faith in his Son, ere the Spirit of truth will seal thee up to the day of redemption: Joh. 3.33. cum Eph. 4.30. & 2 Cor. 1.22. In whom after that ye believed 
* Quasi dicat, non citiùs, nec ante, sed post sidem in Christum. Zanch. ad loc. , ye were sealed with the holy spirit of promise, Ephes. 1.13.  
Thus appealing Conscience into, and adjuring her by the divine presence will be of notable advantage. It will not only awaken and engage Conscience, but will awe her from extremes, to which Sin and Satan may otherwise incline her, and put the more authority and undeniableness into her testimony and sentence, as being given not only upon God's commission, but with God's contestation and comprobation; and so will be the more powerful to arrest and stay scruples, to anticipate or answer Satan, and ascertain the Soul in the sweetest and steadiest affiance, while the testimony and judgement of Conscience to a man's righteousness and reconciliation, etc. is after such severities, and as in the sight of God. And her language to the Soul is like that of Eliphaz to Job, Lo this, we have searched it, so it is, hear it, and know thou it for thy good, Psal. 17.2, 3. & 7.3, 9, 10. & 26.1, 2, 3. Job 13.15, 16. c. 23.10. c. 27.2, 5, 6. c. 5.27.  
Q. 7. How may we keep Peace of Conscience when once gotten?  
The former Directions, C. 2. Q. 7. and those even now given you, Q. 7. are of useful review here likewise 
* See Fenners Treat. of Consc. p. 200, etc. . But I shall be particular.  
Direct. 1. Keep out sin. This is THE makebate, and like a mad man, it casteth firebrands, arrows and death. Her entrance and first embraces (its true) may promise a mellifluous sweetness. But her end is bitter as wormwood, sharp as a twoedged sword, that pierceth even to the Conscience. And if another's abuse of his liberty may wound your Conscience, much more will the ardour of your own lusts: Prov. 26.19. c. 3, 4. Rom. 6.21. 1 Cor. 8.12. Psal. 38.3, 5. Keep out especially (1) Scandalous sins. These fly at God and his glory. His name is blasphemed through them; and shall you be blessed in them? Had Zimri peace who slew his master? Though David was the darling of Divine Providence, yet farewell his peace when he once fell into such a provocation: 2 Sam. 12.14. 2 King. 9.31. Psal. 51.8, 11. (2) Self-condemned sins. Think not to sin against Conscience, and yet sin in quiet. Such sins are a daring of Conscience to do its worst, and do implicitly condemn her, as she doth explicitly condemn them. And how can she in such a circumstance acquit and clear? Remember what it came to in Peter, how his blessed peace was exchanged into bitter pangs. And indeed such persons carry their condemnatory sentence in their own bosom till it be reversed by repentance: Rom. 1.32. c. 2.1. Mat. 26.75. Rom. 14.22. Titus 3.11.  
Direct. 2. Keep off Satan. Thy peace is his pain. The more thou enjoyest, the more he envieth. Job's tranquillity was Satan's trouble, Job. 1. & C. 2. And he doth not only afflict him in his goods, but accuse him to his God. There is no impression (it is true) can be made by him upon the God of peace, he is immutable; but there may be on the peace of God, for this is mutable in itself, and in a mutable Subject: Numb. 23.19. Jer. 14.19. c. 16.5. You have seen the first league of peace violated through his temptation. And if you are not the more circumspect he will frustrate the second, as to the sweets and serenities thereof to your Souls, by feeding your thoughts with tribulations, or flattering you to transgressions. Be sober, be vigilant, your adversary the Devil is not at rest, because you are in peace. The sense of your happiness stirs up the more activity and assiduousness. As a roaring lion he walketh about seeking whom he may devour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Swallow up or drink down. 'Tis not long since he would have swallowed thee up with overmuch sorrow. Look to it, for he is designing the same end, though (it may be) diversifying in the means. If he cannot cut off the Covenant of peace, yet he will clog the peace of the Covenant in whatsoever he can. Stand upon your guard then, set out your sentinels, gird on your spiritual armour, keep the shield of faith in your hand. Give no place, but resist him steadfastly, and the God of peace will (not only bind, but) bruise him under your feet shortly, 1 Pet. 5.8, 9 2 Cor. 2.7. cum 11. Eph. 6.11,— 17. c. 4.27. Jam. 4.7. Rom. 16.20.  
Direct. 3. Keep down Secular things. They are (like fire) of place and profit in the hearth, but of greatest peril when they get abroad, and get up into the house. Its objects they are for the sensitive part, they relieve, refresh it; but not for the rational part, they disappoint, distract, divide it, and are not only vanity but vexation of spirit, Eccles. 1.14, etc. Though they may feast Concupiscence, they will vex the Conscience, if you let them come too nigh it. 'Tis between Conscience and the Creatures, as between the Children of Israel and the Canaanites. As these get up, they come down. Are these high? they are as low. If these be the head, they are the tail: Deut. 28.43, 44. He that would secure the peace of his Conscience must keep these Canaanites under, and make them servants and tributaries. He must not set his heart (but his heel) upon them. He may not lift up his Soul to vanity. He must not love the world though he may live in it. But should have his conversation in heaven, if he would have this heaven in his Conscience: Psal. 62.10. & 24.4. 1 Joh. 2.15, 16. Phil. 3.20. Take heed to your spirits then, keep this world under your feet, and the other world in the eye of your faith. Let not the lean kine devour the fat, Secular prosperity Spiritual peace. Set your affection on things above, not on things on the earth: Mal. 2.15. Gen. 41.20. Coloss. 3.2.  
Direct. 4. Keep up your Society and Communion with the God of peace. The marrow and kernel of peace of Conscience consists mostly in this. Conscience cannot lift up an hand against you, while he lifts up the light of his countenance upon you; and nothing but your sins can hinder these shyves. The Lord is with you while you are with him. Surely his salvation is nigh them that fear him, Psal. 4.6, cum 8.2 Chron. 15.2. Psal. 85.9. Your danger then is in being behind with him; doubtless he will not be behind with you; you see that he is ready, be not you remiss, either in receiving in or retaining of those acts of communion which are offered on his part to you, or in returning thereto and reciprocating with him therein, by those acts of Communion which you own on your part to him.  
(1) Be still ready to receive and take in whatever further demonstrations of his kindness for, and reconciliation to you he shall yet tender thee. He comes not without his myrrh and his spices, his honeycomb, and his honey. See that divine Loves find you not snoring upon your beds, but stirring about your business, and seeking your beloved. He meeteth him that rejoiceth and worketh righteousness, those that remember him in his ways. If you'll sleep away such opportunities, or slight his overtures, the very watchmen will wound and smite you. You cannot put off his presence but you therewith put off your own peace: Cant. 5.1,— 8. c. 2.1,— 4. Isa. 64.5. Look to your receptive capacities, that they be not prepossessed, or unprepared. The Lamb's wife had no sooner made herself ready, but she had the grant of other raiment. While David's heart was ready, it was at rest. And if thou prepare thine heart, thou mayst preserve it from anxieties. Then shalt thou lift up thy face without spot, yea, thou shalt be steadfast, and shalt not fear: Rev. 19.7, 8. Psal. 57.7. cum Marg. Job 11.13, 15.  
(2) Be sure thou reserve with thee and repeat often to thee what former discoveries of his loving kindness he hath left with thee. Review often the evidences he hath shown, and the experiences thou hast sensed of his love to thee. This will strengthen faith, silence fear, speaketh forgiveness, and satisfieth the Soul as with marrow and fatness. We have known and believed (saith the Apostle) the love that God hath to us. Hereupon their Souls dwell in love; yea, in God, and God in them, and they neither dread law, or death, nor hell, or judgement: Psal. 63.5. & 26.3. & 36.7, 8. 1 Joh. 4.16, 17, 18. What holy challenges may the Soul now bid to all, and every one of them! yea, what an happy conquest is it sure of over them! Their united strength can never overthrow his peace, while he liveth under the sweet rays of divine love, and is looking on so many pecifick pledges of an omnipotent wellpleasedness. And as long as he can look upon him as the God of love, he can live upon him also as the God of peace: Rom. 8.35. ad finem, 2 Cor. 13.11.  
(3) Be serious and speedy in thy returns to him, lest thy delay cause his withdrawing: Cant. 5.7. Summon up every faculty to attend his coming, and answer his loving kindness, with the highest joys and thankfulness. His loving kindness is better than life, therefore heart and lip, and life, and all should praise him: Psal. 103.1, 2, 4. & 63.3. & 138.2. Now is the time to be giving him your loves, and bringing forth those pleasant fruits, both new and old, which you have laid up for him. Now it is, that he expects most the exercise of his graces in you, while he is evidencing his grace to you. He requireth your offerings, and the first fruits of you oblations, with all your holy things, and hath promised, I will accept you with your sweet savour, Cant. 7.12, 13. Heb. 12.28. Ezek. 20.40, 41. And now God is pleased by his own promise to undertake for his people's peace, while they persist in such ways as these: Isa. 26.3. c. 30.15. c. 32.17.  
(4) Be more steady in the reciprocations of love with him. Give him love for love. Are his desires towards thee? Let thy desires also be towards him. Doth he rejoice over thee? do thou also rejoice in him: 1 Joh. 4.19. Psal. 33.1, 21. Isa. 26.8. O love the Lord all ye his Saints. While you live in Love there is an harmony of hearts, and you'll have no leisure for listening after those sinful avocations, which displease God and disturb the Conscience. Love will be adhering to and abiding with God, and assimilating you to his goodness. Besides love casts and keeps out tormenting fears, and is of that transcending and inexpugnable force, that like death, it beareth down all before it. Many waters cannot quench love, neither can the floods drown it, Psal. 31.23. & 5.11, 12. & 70.4. 1 Joh. 4.18. Cant. 8.6, 7.  
Direct. 5. Keep up a steady confidence and faith in Christ. He was the cause, and is the conservator of Evangelical peace. It was procured by his Death, and is preserved by his Intercession. Herein he doth not only appear in our natures, but for our sakes, and in our steads, as our Agent to preserve a corresponderce and prevent controversies as our Attorney to plead our Cause, and promote our Concernments. And whereas every sin tends to a breach of peace, he takes upon him to accord the difference, and appease justice, and he doth it not only by presenting our petitions for peace, but by pleading the perpetual virtue of his own pacific sacrifice, and per●●●● satisfaction for us: Heb. 9.24. c. 6.20. ● Job. 2.1, 2. Rev. 8.2, 3. Heb. 9.7, 12. Now your work is to come unto God by him, seeing he ever liveth to make Intercession for them that thus come: Heb. 7.25. You may neither come in prayer, nor by faith immediately unto God, but through him, in the virtue of his Mediation and Intercession: Eph. 3.12. Col. 3.17. 2 Corinth. 3.4. Upon every new breach that your sin seems to make,  
(1) Set the principle of faith at work afresh upon him. An active faith will appropriate and draw the benefits of his Intercession into our own channel. He is entered by his own blood into the holy place for us. He appeareth in the presence of God for us, Heb. 9.12, 14. It apprehends and eyes Christ, as one that is herein about our business, answering our accuser, accomplishing our absolution, according our crimes or charges with divine justice, advocating our case with the Father, and that we may be accepted before the Lord as one that bearing our names before the Lord upon his two shoulders, yea upon his heart, as a memorial before the Lord continually, as the high Priest did when he went into the Holy of Holies: Rev. 12.10. Heb. 9.7, 11, etc. 1 Joh. 2.1. Exod. 28.12, 29, 38. Yea, an active faith will be able from the influence and efficacy of his Intercession, to argue down both inward fears and outward force, whatsoever may seem, to introduce a charge, or impeach the peace of our Consciences. She concludes, Wherefore he is able to save to the uttermost those that come unto God by him. And challengeth them to speak, or do their worst, she is so secured in him. Who shall lay any thing to the charge of Gods elect? Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us, Heb. 7.25. Rom. 8.33, 34.  
(2) Send up the prayers of faith to him, or rather to God by him. Put thy petitions for preserving thy peace into his hands, and they are sure to pass. He will deliver them, and the Father will not deny him. 'Tis the office he undertaketh, to offer up the prayers of the Saints, and he will therewith offer up his own incense: 1 Joh. 5.14, 15. Joh. 16.23. Rev. 8.3. If you would maintain Conscience, maintain this confidence. His Intercession affords you abundant arguments. Seeing that we have a great Highpriest that is passed into the heavens.— Let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need, 1 Joh. 3.21, 22. Heb. 4.14, 16.  
Direct. 6. Keep close to the Covenant of Peace. Conscience fetcheth its comforts out of the Covenant of Grace. 'Tis its armoury in times of Spiritual war, and its treasury in times of Spiritual peace: 2 Sam. 23.5. Heb. 6.18. 2 Cor. 10.4. c. 4.7. Learn to be more conversant in it, and keep close to it.  
(1) Not only in fulfilling the condition it propoundeth (of which before, Q. 6.) Though all the paths of the Lord are mercy and truth to such as keep his covenant and his testimonies, 1 Chron. 16.15, 16, 17. Psal. 25.10. & 103.17, 18.  
(2) But by faith in the Promises it contains. Every promise would thus end in peace; for what is the Gospel but a Gospel of peace? Or what are Gospel-truths but the glad tidings of peace? Abraham and Sara had enough to perplex and intricate them, but faith in the promise kept them immovable and unshaken: Rom. 10.15. Gal. 6.15. Rom. 4.18,— 22. Heb. 11.11. God hath laid up immutable grounds of Comfort in his immutable Covenant. If the fruits are mutable, 'tis because our faith is mutable. The Promises are all Yea and Amen; but our faith is yea and nay. Let faith eye them more steadily, and embrace them more strongly. So did the Patriarches, and they lived and died in peace: Heb. 6.17, 18. c. 11, 13.  
(3) By frequent views of its perpetuity and continuance. The mountains indeed shall departed, and the hills be removed, but my kindness shall not departed from thee, nor the Covenant of my peace be removed, saith the Lord that hath mercy on thee, Isa. 54.10. 'Tis a sure Covenant. We have his word, his oath, his seal to confirm it to us, and his own love and faithfulness are lain at pledge for the performance of it: 2 Sam. 23.5. Psal. 89.33, 34, 35. 2 Cor. 1.22. When ever therefore Conscience is ready to misgive thee, call her hither, and mind her of the immutability of God's Covenant in the mutability of thy condition. Tell her, Thus saith the Lord, if you can break my Covenant of the day, and my Covenant of the night, that there should not be day and night in their season; then may also my Covenant be broken with you, Jer. 33.20, 21. c. 31.35, 36, 37.  
Direct. 7. Keep on in the Commandments of God. Keep up duty if you would keep off disquiet. Peace of Conscience is preserved by obedience; not only 
* See Fenner 's Treat. of Conscience. p. 205, etc.  as it anticipateth, what would trouble and confound the terms of our peace, but as it affordeth a testimony to Conscience of the truth of our peace. Hereby we know that we know God, and are known and acknowledged by him. Hereby we assure our hearts before him: 2 Cor. 1.12. 1 Joh. 2.3, 5. c. 3.19. Yea, God assureth the true Evangelical obedience an happy tranquillity and peace. The work of righteousness shall be peace. Glory, honour and peace to every one that worketh good. As many as walk according to this rule, peace shall be upon them, Isa. 32.17. Rom. 2.10. Gal. 6.16. I advise especially that you preserve 1. Loving affections. The more you love his precepts, the more you shall live in peace. Great peace have they which love thy law, Psal. 119.165, 166, 167, 132. 2. Loyal aims. Let the preponderating motive be to please the Lord, that you walk worthy of him unto all pleasing. And he will reciprocate with you. Every thing shall work together to pleasure you; your enemies shall be at peace with you, God himself shall take pleasure in you. And therefore Conscience must needs be at peace with you. No testimony speaks that peace to Conscience as this, that I please God: 2 Tim. 2.4. Col. 1.10. Rom. 8.28. Prov. 16.7. Psal. 149.4. Heb. 11.5.  
Direct. 8. In short, keep a foot consideration, and your most awakened and active circumspection. Look backward and consider your pangs and plaints ere it came, your prayers and promises that it might come, the price you then set upon it, the pains you then spent for it, etc. Look forward, and consider the end it pointeth at, the effects it promiseth, the enjoyments to which it predisposeth, etc. Look upward, and consider the principle whence it cometh, the price which it cost, the proprieties and privileges which it cleareth, etc. Look downward, and consider not only others horrors, but how ominous, hopeless, etc. your thoughts of hell and of the grave would be if you should lose your peace. You cannot miss of motives, whither soever you convert your minds. In a word, lose this, and you lose all. God, Glory, Heaven, Happiness, though not as to themselves, yet as to your sense. Keep this and you keep all, the sweets, the security of all. Nay, if you keep not this you cannot keep yourselves at least in any quiet and composure. For 'tis the peace of God that keeps your hearts and minds, all your rational faculties: Phil. 4.7. Keep thy heart therefore with all diligence. Be diligent that you may be found of God in peace, without spot and blameless Watch thou in all things: Prov. 4.23. 2 Pet▪ 3.14. 2 Tim. 4.5. Watch the adversaries o● Conscience, that they neither flatter her o●● of her peace, or fright her with their power; neither feed her with prejudice, nor force her upon any precipice, that they neither cause an invasion, nor cherish an insurrection. Watch the acts of Conscience, both imperate, which she enjoineth other powers of the Soul, and elicit which issue immediately from herself, that they neither decline the rule, nor discontinue their exercise, nor be distorted to either extreme, but be discharged regularly. Watch her answers, that they be the answers of a good Conscience toward God. In fine, watch every avenue, that nothing pass in or out but what you can give a good account for, to the God of peace: Mat. 26.41. 1 Cor. 16.13. c. 8.9. Hebr. 3.12. 1 Pet. 3.21. Luk. 21.34, 36.  
Q. 8. Whether a pious Christian may not live for some time without Peace of Conscience?  
Doubtless he may. For though we may admit Piety to be the practical foundation of Peace; yet we must allow some time between laying the foundation and raising up the frame or building. 'Tis true, the end of that man is peace, but his entrance is most times perplex, as Manassebs, Ephraim's, the Jews and Jailers was: Psal. 37.37. 2 Chron. 33.12, etc. Jer. 31.18, etc. Act. 2.37, etc. c. 16.29, etc. It is plain (1) there can be no peace before grace, Q. 1.) 'Tis first grace, than peace, in all the options of the Apostle: Rom. 1.7. 2 Cor. 1.2. (2) There is and must be grace in order of time and nature before peace. For the true peace of a gracious Christian ariseth from the testimony of Conscience to the truth of his grace. So that Conscience in pronouncing peace doth always presuppose grace, and maketh use of the truth of our grace, as a medium whereby it proveth that we are upon terms of peace: 2 Cor. 1.12. Isa. 26.12. Psal. 4.8. (3) There may be a considerable interval between the implanting of grace in us, and the imparting of peace to us, whether we consider the ground of peace or the giver of peace. 1. The ground of peace. The immediate rise of peace is not the simple existence of grace in us, but the sense and evidence of this grace to us. And it is manifest that grace may exist in that subject, which hath no evidence or sense of it, and that for a long time. Witness Heman, David, etc. 'Tis one thing to know God, 'tis another to know that we know him. This is the product usually of much time, many thoughts and trials of ourselves. Christ tells his Disciples, Wither I go ye know, and the way ye know. But Thomas saith unto him, Lord, we know not whither thou goest, and how can we know the way? There is no contradiction. They knew it, but did not know that they knew it, notwithstanding so long continuance with him. Science there was, at least a dark and confused knowledge; but not Conscience, no distinctness or clearness of knowledge, though they had so long converse with him, in whom were laid up the treasures of wisdom and knowledge: Psal. 88.3, 9, 15. c. 42.3.— 8. 1 Joh. 2.3. Joh. 14.4, 5. 2. Let the giver of peace be considered. Grace and peace are from the same Spirit. But not at the same time, or with the same circumstances. 'Tis the same spirit that sanctifieth us in the day of our renovation, and that sealeth us up to the day of our redemption. But it is not by the same act. That is antecedaneous, this afterward. After ye believed ye were sealed with that holy spirit of promise, Isa. 32.15, 17. Rom. 15.13, 16. Ephes. 1.13. How long, or how little time he will take, ere the ensealing of the deed, is not for us to determine, while he hath not declared it in his word, and is pleased to diversify so much in his works. Paul's peace was not so early as Lydias was. 'Tis not for us to know the times and scasons which the Father hath put in his own power: Act. 9.9, 17, 18. c. 16.14.1.7. This is certain, Grace is from the Spirit, as working out sin, and writing out the similitude of God upon the Soul. Peace is from him, as witnessing with our spirits our Sonship and Salvation. So that 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 premises. Grace itself 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 discernible, 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 dulled, discomposed, distempered with passions, prejudices, prevailing fears and sorrows, or power of melancholy, etc. 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. 'Tis 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 itself, 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. 'Tis 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. 'Tis 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 itself; 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 hide me and was wroth, etc. 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 poison whereof drinketh up my spirit. The terrors of God do set themselves in array 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, etc. He teareth me in his wrath, he gnasheth upon me with his teeth, etc. 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 cheerful 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 itself 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 man's 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 ●he Soul. Our spirits may and do withhold 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 turned 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 mere grace or favour. But that we hold more absolutely. God hath undertaken both parts of the Covenant, that we shall not departed from him, as well as that he will not departed 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 comforts, though he will not break his Covenant: 1 Pet. 5.10. 2 Cor. 1.3. Jer. 32.39, 40. Isa. 59.21. Psal. 89.31.— 35. 2. Besides, their tendency or respect is different. Grace appertaineth to the being of a Saint. Peace to his well-being. A man cannot be a Saint without that; but he may be a Saint, (though sad) without this. A man doth not cease to be, because he ceaseth to be well. Sickness doth not unman us, though it unmirths us. 2. Neither may we measure the strength of grace by our sweets of peace. David, Job, Asaph, Heman were most signal instances of the life of piety, as well as of the loss of peace. They were not so much below others in this, but they were as much above them in that. The Scriptures do sufficiently furnish us with examples of the greatest works of grace in the greatest want of peace: Job 13.15. Hab. 3.17, 18. Psal. 44.17— 25. But of this more hereafter.  
Q. 10. How may we recover Peace of Conscience, which we have now lost, especially our Souls lying in so much distress and perplexity?  
Direct. 1. Take up betimes, and suffer not these sores to root deeper in thee, or run any longer upon thee. I say to thee as Jonathan to his lad, Make speed, haste, stay not. And as the voice to Paul, Make haste, and get thee quickly out of Jerusalem, out of this dark and deplorable condition. Hasten thy escape from the fearfulness and tremble, those windy storms and tempests that now overwhelm thee: 1 Sam. 20.38. Act. 22.18. Psal. 55.4,— 9  
(1) To this end read over thy losses, and let this give life to renewed labours. Hast thou not lost the sight of thy God? the sweets of thy grace? the suavities of Scriptures and Ordinances? and the securities and soul-satisfactions which thou wert wont to take in thy secret and solemn offices, and in the delicious views of thy sanctified habits and faculties? And canst thou lie still under such sore losses? Job 9.11. Lam. 3.17, 18. Psal. 119.81, 82.  
(2) Ruminate on thy condition, and let this quicken thee. Is it a condition only of loss of thy dear peace? Nay, but a condition of lamentable and deep perplexity. While it may be friends are bewailing, enemies are boasting or blaspheming, Satan is tempting, sin is troubling, and the thoughts of God are a terror to thee. And is this a condition to be rested in from day to day? Job 19.21. Psal. 69.20, 26. 2 Cor. 2.11. Psal. 38.3, 6. Job 30.15, 16.  
(3) Reflect on thy case yet more distinctly, and let this disabuse and excite thee. In all other troubles thou hast thyself to befriend thee. But in this case when Conscience is smiting and accusing, thyself will be engaged against thee, thine own Soul will disquiet, and perhaps distract thee. Conscience will call in all against thee; the Affections to awaken and arm their fears, cares, sorrows, etc. the Memory to account and sum up thy transgressions which trifled away thy joys, both in themselves, and in their circumstances; thy Understanding to aggravate both thy transgressions and troubles, and to answer whatsoever is tendered to reduce her to tranquillity: Job 30.15, 16. Psal. 42.5. & 55.4, 5. & 40.12. & 22.14, etc.  
(4) Reckon with thyself what it will come to if thou continue thus, and thereby call forth and raise up endeavour. Thou art going downhill apace, and must expect without an early anticipation, to degenerate from bad to worse; from one sorrow to another; from casting down to disquiet, and from thence to distraction; from troubles of Conscience to terrors, and from terrors to horrors; yea, and from one sin to another; from oscitancy to obduracy, and from thence to obstinacy; from despondence to diffidence, and from thence happily to despair: Psal. 42.11, & 88.15, 16. & 55.3. Heb. 3.12, 13. Psal. 73.13, etc.  
(5) Recall thy past comforts, and let these constrain thee to mend thy pace. Canst thou forget those halcyon days, and happy discoveries of divine grace to and in thee? when thou heard'st nothing but the sweet sounds of peace, either from within or without thee? like that of Amasai to David, Peace, peace, be unto thee, and peace be to thine helpers. How canst thou but cast back a wish with Job thither, and quicken thee to thy work? O that I were as in months past, as in the days when God preserved me! when his candle shined upon my head, and by his light I walked through darkness, and his secret was upon my tabernacle, 1 Chron. 12.18. Job 29.2,— 7.  
Direct. 2. Try over thy condition by an even balance. 'Tis possible you may have mistaken your case, and thence miss your comforts, as the Psalmist did; a further trial may set the former right: Psal. 77.10. & 71.22. Prov. 13.7.  
(1) Try the cause. Whatever be the causes from which, to be sure sin is the cause for which these sad concussions are fallen upon thee. God afflicteth not willingly. 'Tis our iniquity doth (in a sort) enforce him to it. Hast thou not procured this unto thyself? Yea, thy way and thy do have procured these things unto thee, this is thy wickedness, because it is bitter, because it reacheth unto thine heart: Psal. 38.3, 4. Lam. 3.33. Jer. 30.14. c. 2.17, 19 c. 4.18. Seek out the Jonah, that special sin for which this storm is sent; let it not lie sleeping by the sides of the Ship, while you are ready to sink or split. Know and see wherein hath been this sin this day. This is not a time so much for whining over thy losses, as for winnowing off thy lusts; not so much for sighing out thy complaints, as for searching out thy corruptions. The Church is not for sitting down and telling over her woes, but for searching and trying of her ways in such a condition as this: 1 Sam. 14.38. Psal. 77.6. Lam. 3.39, 40. Yea, beg God to search thee, and show thee that sin which hath made so sad a breach. Leave thy complaint upon thyself with Job: charge not God foolishly; Crave his discovery. Show me wherefore thou contendest with me. Make me to know my transgression and my sin, Psal. 139.23. Job 10.1, 2. c. 13.23.  
(2) The life of Grace is an hidden life; hidden not only in Christ, but ofttimes from the Conscience. But then like the treasure, which the Gospel tells you of, 'tis hidden for your search, though it be hidden from your sight: Col. 3.3. 1 Pet. 3.4. Mat. 13.41. Prov. 2.4. Would you dig to the bottom, who knoweth but you might descry this treasure, and defeat the tentation that is now upon you? I acknowledge that it is none of the happiest seasons, for trial of the truth of your Sanctification, but diligence herein may overcome the difficulties hereof. My spirit made diligent search, saith Asaph, when his state was as arduous and afflicted as yours: Psal. 77.6. You may find enough to support hope, if not to satisfy your heart. And though you see little smoke, and senseless heat and warmth of grace, yet a strict search may discover some spark or other, in so many embers which you should do well to search for and stir up: Psal. 119.81. Luk. 24.16. cum 22.2. Cor. 13.5. 2 Tim. 1.6. Let me ask you or come answer these few questions in this afflicted condition. 1. What are your greatest desires? are they not to the name of God, and to the remembrance of him? Oh if God would lift up the light of his Countenance! If I might have but some glimpses of his lovingkindness! etc. Must not all Comforts, all Creatures stand by in comparison of this? Is not this the one thing thou desirest afore and above all the rest? Must thou not say, My soul thirsteth for God, for the living God, when shall I come and appear before God? Isa. 26.8. Psal. 4.6. cum 8.73.25. cum 21. & 27.4. & 42.2. 2. What is your greatest displicence? Is it not that God hideth his face, and holds thee for his enemy? either that he is displeased with thee, or that he is departed from thee? Is not this the gall and the wormwood that most embitters this cup to thee! that the Lord hath forsaken thee, thy God hath forgotten thee? thy beloved hath withdrawn himself, and is gone from thee? Oh the felicities I have found in his favour! the overcoming sweetness that hath overflown me in his service! etc. When I remember these things I pour out my soul in me, and my tears are my meat, while they say unto me where is thy God? Job 13.24. Psal. 88.7, 14. Lam. 3.17, 18, 19 Isa. 49.14. Cant. 5.6. Psal. 42.3, 4. 3. What are your greatest deliberations? Are they not how you may return into friendship with God, and God may renew his favour to you? How you may be restored into acquaintance with him, and be reconciled to and accepted of him? Oh that I knew where or how I might find him! whom, though I were righteous, yet would I not answer, but I would make supplication to my Judg. Oh that I were as in months past! when the Almighty was yet with me, and the secret of God was upon my tabernacle? Lam. 5.21. 2 Cor. 5.9. Job 23.3. c. 9.15. c. 29.2, 4, 5. 4. What are your greatest determinations? Are they not for God, the living God? That thou wilt continue endeavours for him, whatever it cost thee? That thy Soul still follow hard after him, though he seems to fly farther from thee? That thou wilt never give over thy work, or his word, though thou shouldst go weeping from day to day, and duty to duty? That whatever work sit this shall not; for thou settest a value on him above all the world. O God, thou art my God, early will I seek thee. My soul thirsteth for thee, my flesh longeth for thee, etc. I will wait upon the Lord that hideth his face from me. From the ends of the earth will I cry unto thee, yea in the way of thy judgements, O Lord, have I waited for thee, and will wait upon thee, Psal. 42.2. & 63.8. Lam. 2.18, 19 c. 3.48, 49, 50. Psal. 63.1. & 61.2. Isa. 8.17. c. 26.8, 9 What doth Conscience answer to these questions? Must they not answer in the affirmative? Is not the language of your spirits the same, much-what with this, that is now suggested to you? If so, how should you cheer your drooping hearts and command off these disquiets and anguish. For these are just evidences that God is yours, and you are his; that the grace of his Spirit is in you, though the grace of his favour doth not shine with its wont light and warmth upon you, as the Scriptures mentioned do manifest; yea, these things speak thy appretiation and esteem of God, as the highest good; and thy affections for, and intention of him as the highest end, and do therefore more infallibly conclude the safety of thy condition, than do many other marks. So that thou mayst well renew the Psalmists charge. My soul wait thou only upon God, for my expectation is from him, Psal. 62.5.  
Direct. 3. Tack about to the cause that hath thus bereft thee of thy comforts. Pursue it with all the strength thou canst make. Draw up every squadron of thy Soul like the Stars in their courses to fight against Sisera, the sin that hath invaded and spoiled thy peace. Let thy Understanding discharge its arguments against it, and aggravations of it. Let Conscience arraign, accuse, condemn it, and all the other powers, under the subjection of Conscience, execute and exterminate it. Yea, call in Prayer, Promises, Providences, and whatever else may powerfully help thee in the combat, or to its conquest. And be sure thou give it constant chase, till thou hast subdued or sunk it, till thou hast drawn the nail of sin out of thy heart, and driven the nail of sorrow and mortification into its head. Thus did holy David, Psal. 51.1.— 15. Judg. 5.20, 26. Surely it is meet to be said unto God, I have born chastisement, I will not offend any more. That which I see not, teach thou me. If I have done iniquity I will do no more, Job 34.31, 32.  
Direct. 4. Try the bath of Repentance. No Bath is more effectual for an ulcerous body than this is for an ulcerated spirit. Repentance is a panacea, the Christians all-heal. Who ever repent that was not remedied? No sooner had Job repent but he was restored, recovered. Repentance removeth the cause, and then God undertaketh to renew our comfort. He will repent of the evil of punishing, if once we repent of the evil of provoking. Let Ephraim repent, and she is forthwith remembered, received, reconciled, and God reneweth the sweets of her old relation. Is Ephraim my dear Son? Is he a pleasant Child? etc. Isa. 6.10. c. 57.18, 19 Job. 42.6, etc. Jer. 26, 3, 13. c. 18.8. c. 31.19, 20.  
(1) Here rip up thy sins in confession, that have made these sad ruins in Conscience. Thy sorrows are continually before thee. Call thy sins before thee also, and declare thine iniquity. The more you cover them, the more they will corrode, and like a cancer gnaw and feed on you. The sooner you confess them, the speedier and safer too will be your cure, and God's comfort: Psal. 38.17, 18. Prov. 28.13. 1 Joh. 1.9. David's heart was heavy in him, and God's hand was heavy on him. And what doth he? I acknowledged my sin, saith he, etc. And God by and by acknowledgeth his Soul, and anticipateth his supplication. I said I will confess my transgression unto the Lord, and thou forgavest the iniquity of my sin. And he sets a Selah on it, for your attention and observation: Psal. 32.4, 5, 6.  
(2) Rinse thy Soul in Contrition. Break up the fountains of Evangelical sorrow, and bathe thy Soul in them. How should thine eyes run down with penitential tears? and thy head with rivers of pious sorrow? and that heart bleed for thy manifold transgressions, which is broken with such manifold tribulations? Lam. 1.16. cum 18. c. 3.48, 49, 51. cum 42. I deny not but thou mayst deplore the sadness of thy estate. How is the most fine Gold changed! Consternation fills my heart, the crown is fallen from my head, the joy of my heart ceaseth! But especially thou must deplore the signalness of thy sins. woe unto me, that I have sinned. I will be sorry for my sin. My sin is ever before me. Against thee, thee only have I sinned, etc. Lam. 4.1. c. 5.15, 16, 17. Psal. 38.18. & 51.3, 4. 'Tis not sorrow simply, but sorrow for sin, which is the salve for a wounded spirit. Yea, this is not only a salve to heal but a sacrifice to expiate: Psal. 41.4. & 51.17. So that were thy heart more broken for sin, it would be less burdened with sighing. For this would interest God in thy case. The Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit. Nay, this would engage him in the cure. He healeth the broken in heart, and bindeth up their wounds. He undertaketh to cordial and revive them, yea to come down and dwell in them: Psal. 34.18. & 147.3. Isa. 57.15.  
(3) Return from thy sins unto the Lord in conversion. Whence are all thy maladies but from turning to them from him? And what remedy is there without returning to him from them? Lo, this is God's own prescription, who is the great Physician, and hath his promise of a cure sealed up with it, and the Saints probatum est subscribed to it. Hear how he calls, encourageth, cheereth, quickeneth thee: Hos. 14.1,— 7. Jer. 3.1, 12, 13, 14, 22. Return ye back-sliding children, and I will heal your back-slidings. When will you speak back to him? Behold we come unto thee, for thou art the Lord our God, who alone hast right in us; and art alone able to give rest to us. The misery is, men turn into themselves, or unto second causes with Ephraim, to be healed of their wound, and then cry out with Jeremy, Why is my pain perpetual? and my wound incurable, which refuseth to be healed? And thence complain and fly out even against God's faithfulness? Wilt thou be altogether unto me as a liar, and as waters that fail? To such strange heights of diffidence do such diversions sometimes drive them. But alas, they disoblige God from comforting them by these courses of theirs, and open a way for severer corrections, while they decline him, and deify others: Hos. 5.13, 14, 15. Jer. 15.18, 19 Psal. 13.1, 2, 3. & 77.7,— 11. Come then, and let us return unto the Lord. There is no recovery of our peace out of his presence. 'Tis he woundeth, and his hands make whole. Return we hither, and we are sure to recover. He hath torn, and he will heal us; he hath smitten and he will bind us up. We have his promise for it: Hos. 6.1, 2. Zach. 1.3. Job 5.18. Deut. 4.29, 30, 31.  
Direct. 5. Take the Balsam that is in the blood of Christ. Is there no balm in Gilead? Is there no Physician there? Why then is not the health of the daughter of my people recovered? Though there were none there that could heal their civil wounds: Isa. 8.22. c. 46.11. yet there is enough here to cure thy spiritual wounds. For the blood of Jesus cleanseth from all sin, cureth and redeemeth from all iniquity: 1 Joh. 1.7. Tit. 2.14. His blood is the most sovereign confection, and 〈◊〉 blessed self the most skilful Chirurgeon and Physician. No sore, no sickness ever came amiss to him. He hath healed infirmities of eighteen, yea of eight and thirty years standing: Isa. 53.5. Mar. 2.17. Luk. 13.11, 12. Joh. 5.5, etc. Yea, he is not only the Physician, but the Physic, as one saith 
* D. Reynolds on Hos. 14. Serm. 4. ; and gives himself, his own flesh, his own blood for a purgative, a cordial, a plaster to the Soul of his patient. There is no balm for Conscience like the blood of Christ. §. 14 It both cleanseth and comforteth. It purgeth her from dead works, and pacifieth her with the living God; and like the tree of life, it is both for meat and for medicine: Heb. 9.14. c. 10.19, 22. Eph. 2.13, 14. Ezek. 47.12. See then that you apply this blood to you, and see him applying it for you.  
(1) See that you apply his blood to you. The best Balsams become ineffectual without a befiting application. Conscience is the part affected, apply this plaster close to it. You are not come to blackness and darkness, but to the blood of sprinkling, Heb. 12.18, 24. Think it not enough that Christ's blood might be shed for you, but it must be sprinkled on and by you. The remission of your sins both in itself, and in the sense of it, doth immediately flow from this, not that. We have sinned, and so God is provoked. This is the burden and matter of pain to Conscience. Christ is the propitiation for our sins; this breatheth forth peace to Conscience. But how is he the propitiation for our sins? Through faith in his blood. So that without an intervening act and application of faith, Conscience is not blessed with peace notwithstanding the blood of Christ: 1 Pet. 1.2. 1 Joh. 2.1, 2. Rom. 3.25. Come then and apply this choice and happy Balsam, the precious blood (as Peter calls it) of our Lord Jesus Christ, 1 Pet. 1.19. Apply, and bring down the virtue of it to thine own case and condition. Oh the advantages of an holy application! which Christ assures us of, under the metaphor of drinking his blood: Joh. 6.54, 55, 56. Accept it then from the hands of thy dear Physician, who to save thy blood, hath shed his own, and hath washed us from our sins in his own blood. Appropriate it especially to the ulcerous and diseased part. Take it for thine own. 'Tis no presumption while the Physician tenders it to thee, and that freely; and tells thee thou must not so much as dream of life, without drinking his blood, (i.e. without applying and appropriating it), Act. 20.28. Rev. 5.9. c. 1.5. c. 22.17. Joh. 7.37. c. 6.53. I allow that there is a difference between the act of the Will in choosing and accepting of Christ for mine, and the act of the Conscience, whereby I know and am assured that he is mine, and I am his. And though the latter be only immediately productive of this peace; yet the former is eminently preparative thereunto, and doth beget an initial and inchoative peace; at least it will baffle many troubles. Go then as far with Conscience as you can in it, in answering her pleas from hence, if you cannot accord all in peace. Doth Conscience suggest the foulness of thy sins? speak back again to Conscience, His blood was shed for many, for the remission of sins, yea and of my sins; if I am but throughly willing to take him for my Lord and Saviour. Doth Conscience tell thee of thy several forfeitures, and spiritual vassalage to Divine justice? Tell Conscience, his blood hath obtained eternal Redemption; yea there is redemption for me through his blood if I can receive and rest upon him. Doth Conscience terrify thee with being an enemy to God, and God's being an enemy to thee? Tell her the blood of his Cross hath made reconciliation for the sins of his people. And for me if I renounce my enmity, and return unto him: Mat. 26.28. Rom. 3.25, 26. Heb. 9.12. Col. 1.14, 20. Heb. 2.17. Oh if Conscience could but lay a clear claim to this blood, farewell such cramps and convulsions quickly. Can she but say, The blood of our Lord Jesus was shed for me, I have redemption through his blood. Now there would be a most ample serenity. Well, Conscience cannot yet put forth an act of assurance after it, yet may she, and should put forth an hand of acceptance towards it, and of an holy acquiescence on it; as knowing sin cannot write so bitter things against us but this blood of sprinkling speaks better things for us: 1 Tim. 1.15. Isa. 26.3. Heb. 12.24.  
(2) See Christ applying his blood for you, presenting the merit of it to his Father, and thereby pleading for mercy to the faithful in his Intercession. He is not gone into the Holiest of all, as the high Priest with the blood of goats and calves was wont, which he offered for himself as well as others. But by his own blood he is entered into the holy place, and this not for himself, but to appear in the presence of God for us. And if that blood sprinkling the unclean, sanctified to the purifying of the flesh, how much more shall this blood sprinkled in the Conscience purge it from dead works? Heb. 9.7,— 15, 24. c. 7.25.  
Direct. 6. Try the Breasts of the Church, you may suck and be satisfied. These are breasts of Consolation; Breasts for beauty and benefit, fair and full of milk and nutritive virtue. As the clusters of the Vine, as clusters of grapes, full of vinous spirits, succulency and sweetness: Isa. 66.11. Caut. 7.7, 8. You that are athirst (i.e. in distress and desirous of relief) may come freely, Christ invites you, encourages, enjoins you to come away: Isa. 55.1, 2. Joh. 7.37. Rev. 21.6. Mat. 11.28.  
(1) Try the Breasts of the Promises. Do not put them from you, they are full of affecting delicacies, and as it were ache for want of drawing. In them is not only sure but strong consolation. For he is faithful who hath promised. Lay but the mouth of faith to the promise, as Sara and Abraham did, and the fears you plead from the improbabilities and seeming impossibilities of peace will melt away and vanish: Isa. 55.3. Heb. 6.18. c. 10.23. c. 11.11. Rom. 4.19, 20, 21. Sayest thou, I see no peace of Conscience within? nothing but puzzling calamities without me? But the Promises show that there is peace in Christ for thee. In the world ye shall have tribulation, but in me ye shall have peace, Joh. 16.33.  
Object. Alas! for peace I have great bitterness.  
Answ. Yet hear what God the Lord will speak, for he will speak peace to his people, he will bless his people with peace: Psal. 85.8. & 29.11.  
Object. What! I have peace? Alas! I have not deserved the least peace, but the greatest punishments. 'Tis not all the world can give me peace.  
Ans. But in the Promises you have to do with the God of peace. They ask not for deserts, accept desires, and afford all of free gift. Peace I leave with you, my peace I give unto you, not as the world giveth give I unto you. Let not your heart be troubled, neither let it be afraid, Joh. 14.27.  
Obj. But alas! I see no cause, no foundation of peace. Matter of provocation God may find enough, and too much in me; but no matter of peace, whence he may educe this blessing for me.  
Ans. The Promises exhibit peace, as not only of God's causing, but of God's creating. And creation is out of no pre-existing, or no predisposed matter. I create the fruits of the lips, peace, peace. I create Jerusalem a rejoicing, and her people a joy, Isa. 57.19. c. 65.18. Ply these and the like promises, (as Phil. 4.7. Isa. 26.3. c. 27.5. c. 54.10. c. 57.16, 17, 18. c. 55.12. c. 66.12, etc.) with the strongest desires of their goodness, and with your steadiest dependence on their truth. Who ever went to God in the promises for peace that went away without the peace of God?  
(2) Try the Breasts of the public and solemn Ordinances. These are full of milk and marrow, and fatness, not for support only, but to abundantly satisfy us. Let thine heart preserve them, and they will add peace to, and preserve thee, Psal. 36.8. & 65.4. Prov. 3.2, 17.1. Essay the Sacraments; which some will have to be those two Breasts, Cant. 4.5. Certain it is that Christ who is our peace, is the internal substance of them. And he doth not only outwardly signify, but inwardly seal righteousness, and therefore peace by them: Ephes, 2.14. 1 Cor. 10.3, 4. Rom. 4.11. c. 14.17. Reflect on thy Baptism. It ministereth powerful arguments, not only for the kill of sin, but for the quieting of the soul; as being baptised into Christ and under the bond, and therefore having the benefits of the Covenant, thereby confirmed and sealed. This is another Ark against the deluge of wrath as Noah's was against the deluge of waters: Rom. 6.3, 4. Gal. 3.26, 27. 1 Pet. 3.20, 21. Renew thy presence often at and participation in the Supper of the Lord. Here is Bread to strengthen, and Wine also that maketh glad the heart of man; the Communion both of the Body and of the Blood of our Lord Christ. Lo, here is both a peace-offering for thee, and an offer of peace to thee, under the broad-seal of the God of peace. How many Souls have unloaded all their pressures and soul-distresses at this port? and have gone away loaden, under full sail, with peace and joy in the Holy Ghost? O, let not thy weaknesses so much deter thee hence, as thy wants drive thee hither, and Christ's willingness to communicate himself to his weak believers draw thee, even to those who are filled with troubles of heart: Psal. 104.15. 1 Cor. 10.16. Eph. 5.2. Cant. 2.3, 4, 5. Joh. 14.1, 27. c. 16.6, 22. cum c. 13. Cant. 5.1. 2. Essay Sermons. The Lord will speak peace. But he is not wont to speak it immediately by himself, but through the ministry of his own Ordinances and offices, who must therefore preach the Gospel of peace. Yea, he creates peace, but so as the word preached is of place and use in this Creation, as the word of his power was in the first Creation. I create the fruit of the lips, peace, peace. The Priest's lips are to be a storehouse of comfort, as well as of knowledge. God hath committed to them the Ministry of Reconciliation. Nor doth the word they preach only propound the matter of peace, but their preaching of the Word is a powerful, and ofttimes a present means of peace through his benediction: Psal. 85.8. Rom. 10.15. Mal. 2.5, 6, 7. Isa. 57.19. 2 Cor. 5.18, 19, 20. Isa. 40.1, 2.  
Direct. 7. Turn in upon your own bosoms. Commune with your own hearts, as Asaph did in this very case; and let your spirits make diligent search: Psal. 4.4.77.6. 'Tis one observation of Dr. Sibs on Psal. 42.5. 
* Soul's Conflict, c. 5. p. 51.  That one way to raise a dejected Soul is to cite it before itself. You have often heard of the Court of Conscience; see you call and keep it, and convene the troubles of your heart before it. For herein it is that your case must be audited, argued and determined. I wish there were no Christians did carry it to Conscience as Ahab to Micajah. Either they call not Conscience into the consultations of peace, as afraid she will not prophesy good, but evil concerning them. Or if she comes and deals clearly them, they commit her to prison, and carve out nothing for her but the bread of affliction, till they shall come again in peace: 1 King. 22.8, 27. Whereas there is no sound peace but of Consciences speaking, as hath been abundantly shown. Arraign your troubles before Conscience then, here audit, here answer, here argue them. For self-communing is one of the speediest and safest ways to stillness and self-quieting: Psal. 4.4. & 42.5.  
(1) Audit and require an account of them. 1. Of what kind, or what they are? Are they not secular troubles? the troubles of some Secular emergence and interposition? The Shu●emitess hath lost her Son, and her Soul is vexed within her. By the solicitous importunities of Sampson's Wife was his Soul vexed unto the death: 2 King. 4.27. Judg. 16.16. Or are they not Sickness troubles? the troubles of a sickly indisposition? which ofttimes discomposeth the natural spirits and faculties, and by reason of the Soul's sympathy with the Body, puts the whole frame in a commotion or combustion. Or are they but self-conceived troubles? the troubles of a strong and stirring imagination? whose false and hasty representations do frequently prevent the trial of our judgements, and produce as insuperable troubles, as if the grounds were real, (witness Jacob's imagination of his Son's being slain) till they are brought to answer it at the Bar of Conscience and Reason: Gen. 37.33,— 36. Now though such kind of troubles call for due consideration of them in their place; yet will they be cast out of Court as of another cognizance, and of alien and improper consideration here, when the Question is put touching troubles of Conscience. 2. From what cause, or why are these troubles? I intent not hereby the cause why God inflicteth them, but why the godly embrace them. Thus demand a reason of them, and desist not till you have brought it to a resolution. Thus David in his distress doubles and trebles the question. Why art thou cast down, O my soul? and why art thou disquieted within me? Psal. 42.5, 11. & 43.5. Many of your troubles would cease and shrink away were they but summoned to appear before the Tribunal of Conscience, as having nothing to say for themselves, especially such as have no stronger foundation than your fancy. For such as durst appear in Court,  
(2) Here answer them. Christians usually lose their peace by listening to, and being led by the sudden pleas of sense, instead of laying them in the scales of a judicious Discourse. They hastily admit those pleas as argumentative and conclusive against their peace, in private conference, which do require, and would receive an easy and advised answer in public Court, if Conscience may deliberately proceed upon them. And it is seldom in such a case, that they are ever extricated out of their difficulties and disquiets, till they come to discuss them over again in the Court of Conscience. And then you have them correcting sense, and chiding themselves for such indeliberateness and precipitancy. I said in my haste, etc. This is my infirmity. Oh that I should be so foolish and ignorant, etc. Psal. 31.22. & 77.10. & 73.13, 15,— 23. Lam. 3.18, 54. Isa. 38.10, 11. Whatever then are the pleas and pretensions in impeachment of thy peace, let them be produced in open Court. Let Conscience consider and compare them with the rules of the Court, the standard of Evangelical peace. And then how many of thy doubts and troubles will successively have TEKEL on them? Thou art weighed in the balances, and art found wanting, Dan. 5.27. I forbear to mention here the just answers may be given to what argument may be happily insisted on, wherewith you may furnish yourselves in the respective cases.  
(3) Here argue it with them. If thou canst not evince thy peace by it, yet it will ease thee in thy perplexities to expostulate and argue out the case in the Court of Conscience. How forcible are right words! David's iterated expostulations were effectual to the recovery of his dependence, and to the remitting, if not removing of his disquiets and diffidence: Job 6.25. Psal. 42.5, etc. Men are prone to plead it out with Heaven, and reason it forth with God. It were the more easy and expeditious way to plead it with their own hearts. No arguings unless of prayer and faith, being admittable with God. Who is a fit opponent or respondent to argue with Omniscience and Omnipotence? or can choose out words to reason with him? Job 13.3. c. 23.4. c. 9.14. Psal. 77.7,— 10. Here argue it then, and bid thy fears as Job did his Friends, to attend and listen. Hear now my reasoning, and hearken to the pleading of my lips, Job 13.6. Argue 1. from thy past serenities and sweetnesses. Old experiences will become new evidences, I have considered the days of old, (saith Asaph) the years of ancient times, I call to remembrance my song in the night. And thence he resolveth that it was his weakness (This is my infirmity) to ●ield so far to his own despondency and disquiets, and should be his work to devolve all into the hands of God, and fortify his dependence on him in the sense of his former happiness. I will remember the years of the right hand of the most high. I will remember the works of the Lord. Surely I will remember thy wonders of old, etc. Psal. 77.5,— 13. David's spirit was overwhelmed within him. My heart within me is desolate, saith he. And what doth he? I remember the days of old, etc. Psal. 143.4, 5. God's ancient kindnesses afford new arguments to Conscience, whereby she may, and many times doth quiet herself, and confute her sorrows: Psal. 31.21, 22. & 71.18, 20. Well then, if you would not cast away your confidence, call your former comforts to remembrance. Are your Souls cast down within you? Revive and cheer them up with the remembrances of God from the land of Jordan, and of the Hermonites, what he spoke to you in such a Sermon, sealed in such a Sacrament, secured in such a solitariness. And thence reason with Manoah's Wife, If the Lord would slay us, would he have shown us such things as these? Heb. 10.32, 35. Psal. 42.6. Judg. 13.23. Argue 2. from thy present succours and supports. Your sighs are many, and your heart is faint; but the seed of peace as well as of grace remaineth. Distressed you are, but not in despair; cast down, but not utterly, for the Lord upholdeth you with his hand. Whither had Satan, and your own sins and sorrows hurried you, if the everlasting arms had not been under you? Lam. 1.22. Psal. 97.11. 1 Joh. 3.9. 2 Cor. 4.8. Psal. 37.24. Deut. 33.27. Besides, are there not some secrets hints and intimations now and then suggested you, that your, grounds of peace are better, and God is better pleased with you than your prejudices will admit? Your beloved standeth behind the wall, but doth he not look forth sometimes also at the windows and show himself through the lattess? And must you not tell him if you would speak truth with the Psalmist? When my spirit was overwhelmed within me then thou knewest my path: Cant. 2.9. Psal. 142.3. Would you hereupon argue it with yourselves as the Psalmists doth, it would cheer and quicken hopes, if not quiet your hearts. He reason's off his anxious conceptions hereby at one time, and rebukes his hasty conclusions against himself at another: Psal. 42.11. & 43.5. & 31.22.  
Q. 11. Whether and how far a pious Christian, besides the loss of his peace, may be burdened with, and live under great perplexity and distress of Conscience?  
No doubt he may if we mind but what is ●ready delivered. The premises on Q. 8. and 〈◊〉 may seem proof enough. But in that the ●ghs and self-censures of many precious Saints ●●e such as call upon us to behold and see, if there were ever any sorrow like unto their arrow. Or if ever under the whole Heaven, ●●th been done upon any pious Soul as hath ●een done upon their particular selves. I am persuaded therefore to be more particular 
* See Symond's Deserted Soul, cap. 25, 36. : Lam. 1.12. Dan. 12.2. I say therefore your Conscience may not only deny you peace, but denounce war, and the dreadfullest punishments, and yet you may be devoutly pious. Instances have been already premised, Q. 9 and more will be added in the progress of this Discourse. Be it but admitted or granted (which hath been already asserted and made good) that a pious Christian may lose the Evidences of Grace, and may look upon himself as in the estate of nature, and I need say little to confirm the Proposition that he may be in deep distress and passionate perplexities. Whether Conscience be considered, or the concourse of other causes to afflict him in such a condition as this.  
(1) Let Conscience be considered. Your Conscience was created with a capability of sustaining the evils of sense, as well as the evils of loss. By her receptive capacity she is disposed to take in the impressions of both, and as well to let in the sense of guilt and misery upon the perpetration of sin, as the sense of good and felicity upon perseverance in sanctity. By its active capacity it is disposed to accuse and condemn as well as to acquit and clear. Yea the activity of Conscience doth much further the Christians anguish, and sharpens the sword in the hand of Conscience, and doubleth its strokes; especially while unbelief leaves the Conscience destitute of the succours she should receive from Christ and the Covenant, etc. without her; and lays her naked and deplorably subject to her own cutting accusations and kill aggravations of this estate without the least resistance from within her. Besides the authority of Conscience doth much heighten and hasten on such self-afflictions; while Conscience is both law and plaintiff, and witness, and judge, and executioner, and all this from God. So that if the Soul would in this case make its appeal to him, Conscience doth arrest and stay it. Nay (saith she) 'tis God that chargeth, God that condemneth you; I am but his mouth, his officer, etc. Yea, hereupon it aggravateth and abetteth the sadness of this Soul's estate; If I (that know or can recall so few things by you) if your heart condemn you God is greater than your heart, who knoweth all things. So that if the Conscience of the pious may thus conclude of their estate (as hath been premised, to be without God and grace, etc.) the product must needs be calamitous. Distress of Conscience is the deepest distress, the bones are dried by it; the spirit is broken by it. And Solomon puts it to requestion, Who can bear it? Prov. 17.22. c. 15.13. c. 18.14.  
(2) What a concourse of other causes is there often times, that all wring their wormwood into this bitter cup? Shall I mention and but mention some of them.  
1. The principal is God. He doth not only ●ide his face from his, (yet at that the Soul is doubled) but he increaseth his frowns, sharpeneth his eyes against them, tears them in his ●rath, as was Job's case, yet a none-such for ●ncerity: Psal. 30.7. Job 13.24. c. 16.9. c. 19.11.1.8. He tells his Church, I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, etc. He tells others, I was wroth, and smote him, I hide me and was wroth, etc. Jer. 30.14. Isa. 57.17. Oh how must this cut the Saint at the heart! and fill his mind with consternation, and his mouth with complaints! That God his God, on whom he had pitched all his hopes, in whom he had placed all his happiness, with whom he had sometime (as he then thought) such pleasant intercourse, and of whom he had such precious experiences! that this God, so good, so great, so desirable, so dear, so respected, so related, etc. hath unsheathed his sword against him, or rather sheathed it in him, and made Conscience his best friend, to become now his bitterest foe!  
2. The procuring cause is Sin; which is now set forth before the Soul in its nature, number, dismal, sequel, dreadful circumstances, etc. which are as Oil to the flames, and winds to this Sea of troubles, that make Conscience rage and roar in more abundance. woe to me that I have sinned, I am not able to look up. An heavy burden are they, (God is pressed with them, Christ was pierced by them) they are too heavy for me▪ Lam. 5.16. Psal. 40.12. & 38.3, 4.  
3. The promoting causes are several. Satan roareth as a Lion upon them, and would swallow them up in these sorrows, and cast● in his fiery darts to keep up those flames● 1 Pet. 5.8. 2 Cor. 2.7. cum 11. Ephes. 6.16. Sinners either censure or scoff at them, which even slays the broken in heart. Ay! this is that your religion comes to. I thought you would grow mad, etc. Psal. 109.16, 25. & 69.26. Act. 26.24. Saints (it may be) either stand aloof as strangers, or smite with causeless and cruel censures; yea, even good men, great friends, and such as have been of our most inward and intimate familiarity, and perhaps of our own family. Which must needs add weight to their burdens. Such is the force of relation: Job 19.2, 3, 13,— 20, 21, 28. Psal. 88.8, 18. The seasons and means of grace which tend in their own nature to heal, do now by accident, but exulcerate and pour vinegar into these wounds. Oh the means which we have slighted and sinned against, if not sinned with, etc. They are hewn by the Prophets, and slain by the words of God's mouth: Hos. 6.5. Yea man's self, which is in all other exigences his friend and advocate, now falls upon the naked Soul. Every power under the command of Conscience closeth in with her part, to make the wounds thereof yet more wide and ghastly, and fetch out the fuller streams of blood: Psal. 38.3, 6, 7, 8. So then,  
(1) Pious Souls may not only lose their peace but live in perplexities. Yea,  
(2) When they look for peace, they may even then be laid hold on by perplexing troubles. When I looked for good then evil came unto me, (saith Job), and when I waited for light there came darkness. My bowels boiled and rested not, the days of affliction prevented me. Your Souls may look up to God, and there is no good; and for the time of healing, and behold trouble. Yea, while you look for light, he may turn it into the shadow of death, and make it gross darkness. You may look to the godly, godly men, yea godly Ministers to take pity on you, but there is none, and to give comfort to you, but you may find none; yea, they may smite and wound you, and take away your vail from you: Job 30.26, 27. Jer. 14.19. c. 8.15. c. 13.16. Psal. 69.20, 21. Cant. 5.7.  
(3) When they have but even now lived in peace, they may forthwith be arrested by such perplexing agonies. Behold for peace (or upon my peace, (as Isa. 30.6.) or after my peace, (as Jer. 52.31.) saith Hezekiah, I had great bitterness. Like a crane or a swallow so I did chatter. I did mourn as a Dove, etc. Isa. 38.14, 15, 17. O how quickly may the scene of Conscience and of God's countenance be changed! And that Sun set under a cloud, or suffer an eclipse, which shone but a little since, with so much comfort and clearness! David's mountain was even now so strong by divine favour, that he saith, he shall never be moved. But forthwith God hides his face, and he was troubled. It was not long since that Job said, I shall die in my nest, my glory is fresh in me, and my bow is renewed in my hand. But how suddenly are terrors turned upon him? they pursue his soul as the wind, and his welfare passeth as a cloud. And now my soul is poured out in me, the days of affliction have taken hold upon me, etc. Psal. 30.6, 7. Job. 29.18, 19, 20. c. 30.15, 16, 17.  
(4) Pious Souls may suffer many a change and passage, from peace of Conscience to perplexities of Conscience, and from thence again to peace, and from this to perplexity. The God of peace is unchangeable, but the peace of God is changeable: subject to many changes. Conscience itself even when sanctified is prone to vicissitudes, and unevenness; or we had not been pressed to keep it with all diligence; nor the Psalmist prayed God to unite and fix it. And if the power itself be so variable; much more must the peace. Job, David, etc. had their springs and falls, their summer and winter of this peace; (as the Texts already quoted make clear.) And these take turn; now this, then another. Saints are compared to Stars, which stand not always in the same site and posture. 'Tis weeping at night, joy in the morning. And again, weeping in the morning, and joy at night; and perhaps sometimes the Soul is joyful both day and night: Jam. 1.17. Job 14.20. Prov. 4.23. Psal. 86.11. Dan. 12.3. Psal. 38.5. & 77.6. & 42.8. So that the gracious Soul may not give up his former peace for false and unsound, because it is not fixed and steady. Even the Heavenly Bodies have their declinations and revolutions.  
(5) Pious Souls may be under such piercing strokes for a long tract of time. The shame of their transgressions, and the sense and sting of God's terrors may have afflicted them from their youth up. God may remove their Souls so far off from peace, that they may even forget prosperity, and with every breath they fetch they may be filled with bitterness. Surely against me is he turned, he turneth his hand against me all the day, saith the Church. Hence it is, you read so many pathetic and pressing expostulations. How long, how long, how long shall I take counsel in my soul, having sorrow in my heart daily? Psal. 88.15. Jer. 3.25. Lam. 3.3, 17. c. 5.20. Job 9.18. Psal. 13.1, 2. How long is a question beyond my capacity to answer. These godly men may seem to imply as it were meet only for God's own resolution. This I may say for certain, those distresses shall never bear a longer date than thy life doth. Death gives a perfect quietus est. Conscience will be now perfected, and thy comforts will be perfected with it. The power shall be perfect, and the peace must be therefore perfect. Now shall your entry into peace be for ever perpetuated: Rev. 14.13. Mat. 25.46. 1 Cor. 13.10, 12. Isa. 57.2. 2. God doth usually dismiss these distresses before the death of the righteous. I remember not one instance upon Scripture-record to the contrary. But how many find we who lived perplexedly, to have died peaceably, and have ascended with an heaven in their Conscience, up to their Christ in the heavens? And who after all their sore distresses have at length sweetly sung old Simeon's Nunc dimittis, Lord now lettest thou thy servant departed in peace; as Job, David, etc. I do not say but a Saint may be sticking in these deeps when death is sent for him. For any thing I can see in the promises of Christ, the power of Conscience, or in the properties and natures of this peace. Job seems to imply its possibility, while he is imploring mercy for the contrary in his own case. Nor are those arguments to be unattended, wherewith the pious have been wont to press God for peace in their prayers from death and the grave; as tacitly including, that they may be put upon that hazard without peace, unless he please to anticipate it of his grace: Luk. 2.29. Job 10.20, 21. Psal. 6.3, 4, 5. & 88.10. & 16, etc. But yet such is his indulgence, that he maketh but few instances of such a paternal displicence, as his Children have to conflict, both with death and these distresses at once. We find Hezekiah (its true) within a few paces of death, and upon the brink of the grave, without peace, and in great bitterness. But God soon puts another cup into his hand, recalls him from the pit, and restores him to his peace: Isa. 38.10.— 20. 3. In this disconsolate condition the godly may yet doubt, whether they shall ever be dismissed from these distresses; their desertion is so grievous, and distrust so great. I shall go softly all my years, in the bitterness of my soul. I shall go down to the grave without so much as any glimpse more of my God, or of his grace. I am cut off. Lo, God hath overthrown me. He hath stripped me of my glory, and taken the crown from my head. He hath destroyed me on every side, and I am gone; and mine hope hath he removed like a tree. Thus we find them casting their eye inward, and crying out, Why is my pain perpetual? and my wound incurable? yea upward, and complaining, Wherefore dost thou forget us for ever? How long wilt thou forget me, O Lord for ever? Will the Lord cast off for ever? will he be favourable no more? Is his mercy clean gone for ever? etc. Isa. 38.10, 11, 15. Lam. 3.54. Job 19.6.9, 10. Jer. 15.18. Lam. 5.20. Psal. 13.1.77.7, 8, 9  
(6) The distresses of pious Souls may be of a large extent for quantity as well as of a long extent for continuance. Very extensive in themselves, and may extend over the whole Subject. 1. In themselves, they may be so large, as I cannot meditate any other stint or limit, than this, that they shall not extend unto a full and final despair. Otherwise they may, and often do exceed the sense of others, and the speech of them that are the sad and suffering subjects. Job's grief was very great, so great that words and weeping too were too narrow for the vastness of it. Oh that my grief were throughly weighed (saith he) and my calamity laid in the balances together! For now it would be heavier than the sand of the sea, therefore my words are swallowed up. All language is too little to declare their greatness, and therefore is a line too short to limit or determine it; and yet neither silence nor speech many times can moderate it. Though I speak my grief is not assuaged; and though I forbear what am I eased? Job 2.13. c. 6.2, 3. c. 16.6. 2. They extend sometimes over the whole subject; all Conscience, the immediate and proper subject, and over all under the power of Conscience, the remote and less proper subject. Conscience is sometimes all in a combustion in the sadded Christian. My heart is like wax (saith David) melted in the midst of my bowels. It fainteth, it faileth me; it is grieved, pained, sore pained, within me, smitten and withered like grass, oppressed, overwhelmed in me, disquieted, distracted; yea, my heart within me is desolate. The troubles of my heart are enlarged, etc. Psal. 22.14. & 84.2. & 40.12. & 73.21. & 55.4. & 102.4. & 61.2. & 38.8. & 88.15. & 143.4. & 25.17. Conscience the commander in chief, being thus mortally wounded, the whole army is in a rout, and either runs before the pursuer, or are roaring out their plaints, etc. Reason is distracted, the resolutions of the Will dissipated, Affections discomposed, Passions distempered, and every power of soul and body is disordered. Conscience thus pierced and broken, all come in to bear a part in this sad Catastrophe The poison hereof drinketh up my spirit, saith Job. My spirit was overwhelmed, saith David. My spirit faileth. My soul is sore vexed, and consumed with grief. My soul cleaveth unto the dust. My soul fainteth for thy salvation. My soul is full of trouble. I will speak in the anguish of my spirit (saith the former). I will complain in the bitterness of my soul, Job 6.4. Psal. 143.4, 7. & 6.3. & 31.9. & 119.25, 81. & 88.3. Job 7.11. And can ye expect it much better with the body? Review the same instances. Fear came upon me and trembling, which made all my bones to shake. My bones are pierced in me, and my sinews take no rest. My bowels boiled and rested not. He cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground. My bones are vexed. There is no soundness in my flesh because of thine anger; neither is there any rest in my bones, because of my sin. The arrows of his quiver enter into my reins. Mine eye trickleth down and ceaseth not without any intermission. Mine eyes fail for thy word, saying when wilt thou comfort me? Job 4.14. c. 30.17, 27. c. 16.13. Psal. 6.2. & 38.3. & 119.82. Lam. 3.13, 48. And now Soul wilt thou tell me, or rather tell thyself whether thy sorrow be like unto their sorrow, who were yet Saints of the first magnitude?  
(7) The distresses of pious Souls may be very eminent for quality and degree, as well as for quantity and duration. I cannot undertake to cleave an hair, to say thus far they may be intended, and no further. Though I doubt not to say, that these anxieties and afflictions can never bring them to an utter and universal aversation from God or godliness. Their diffidence and demeanour towards him may be very deplorable, yea dreadful; but their spot is the spot of children. They do not, they dare not say unto God depart from us, we desire not the knowledge of thy ways. Yea, this is their greatest desire, that they were his and he theirs. Turn us again, O God, and cause thy face to shine, is the burden of their prayers. And this is the greatest thing they deplore, that they have turned away from him, and that he is turned against them. And could we trace their fears and dolours to their proper form, we should find; they did not spring from an aversation to God or grace, but from an appreitation. That they drag so heavily, is not that they hate holiness, but in that they have not holiness (at least) as to their sense, or with that strength and sweetness they would fain have: Psal. 44.17,— 23. Deut. 32.5. Job 21.14. Psal. 42.1,— 6. & 80.3, 7, 14, 19 Isa. 49.14. Lam. 3.3. Psal. 73.21, 22. Nevertheless they may be deeply plunged in this ditch, and may arrive 1. To formidable conceptions of God; as if God were not only not kind, but cruel to them; as if he failed his promise, had forgotten to be gracious, and in anger shut up his tender mercies. As if he were not only deaf to their prayers, but distorted his providence, and did not do them justice, and were immovably determined upon their destructions. Such a fever, or such a frency rather, may these distresses sometimes draw upon the understanding. So that the Soul may not stick to say, I am troubled at his presence; when I consider, I am afraid of him, Job 30.21. Psal. 77.8, 9 Lam. 3.8. Job 19.7. c. 23.13, 15, 16. 2. To false constructions of Godliness; as if they had laboured in vain, and spent their strength for nought, and in vain. Thou saidst (saith Elihu) what advantage will it be unto thee? and what profit shall I have if I be cleansed from my sin? Thinkest thou this to be right? 'Tis true, I do not find the abode and fixing of such apprehensions upon a faithful heart. But holy David's feet were almost gone, his steps had well nigh slipped, when he saw obdurate sinners prospered, and himself thus plagued. He as upon the borders of this crime, Verily I have cleansed my heart in vain, and washed my hands in innocency. But he soon takes up the tentation: Isa. 49.4. Job 35.2, 3. Psal. 73.2, 12,— 16. 3. To furious commotions, both of their reason and passions; so as to curse their birth, to complain of life, and to court and covet death, saith Job, 3. per totum. Mark me, (saith he) and be astonished, even when I remember, I am afraid, and trembling taketh hold of my flesh. My sighing cometh before I eat, and my roar are poured out like the waters. My bones shook, my hair stood up, Job 21.5, 6. c. 3.24. c. 4.14, 15. 4. To fearful concussions of the very frame of nature in them. I am troubled, (saith David) I am bowed down greatly. I go mourning all the day long; there is no soundness in my flesh. I am feeble and sore broken. I have roared by reason of the disquietness of my heart. My soul is full of troubles, and my life draweth nigh unto the grave, saith Heman. I am as a man that hath no strength. My members are as a shadow, saith Job. My bowels boiled and rested not, Psal. 38.6, 7, 8. & 88.3, 4. Job 17.7. c. 30.27. Conscience pours out blackness and darkness upon the constitution, and this pours it back upon Conscience. 5. To frightful conclusions against themselves. As if all past were but hypocrisy, all present were but iniquity, and all future were but exclusion from mercy, and enduring of misery; as if it were not only past help but past hope. What is my strength that I should hope, saith this Soul with Job. Yea, where is now my hope? as for my hope who shall see it? My strength and my hope is perished from the Lord. My Judgement is passed over from my God. My bones are dried up, my hope is lost, and I am cut off for my part. I am counted with them that go down into the pit, like the slain that lie in the grave, whom God remembreth no more, Job 6.11. c. 17.15. Isa. 40.27. Ezek. 37.11. Psal. 88.4, 5. Upon such precipices may the prejudices and passions of pious Souls hurry them. So that their Souls may refuse comfort, as if they resolved with Jacob to go down into the grave mourning, and to give the Sons of Consolation but Isaiah's language in another case, Look away from me, I will weep bitterly, labour not to comfort me, Psal. 77.2. Gen, 37.35. Isa. 22.4.  
Let me only add, that though I have justified these Propositions, I must not be understood to justify the passions and provocations instanced. I have not written this for the patronage, but plucking up of sin; nor for the ulcerating but healing of Souls; as also that others may hear and fear, that they fall not after the same examples of distrust into the same excesses of disquiet.  
Q. 12. What if a pious Soul hath hitherto persisted in the use of such means, and yet finds no peace, but his perplexities rather increase, what shall he do?  
Direct. 1. Abide with perseverance. Give not over but go on with the use of the means prescribed thee; nor slacken thy diligence in the duties shown thee. If they are means, they conduce to this end, and will be crowned with success in the end. And if thou expect to come at the end it must be by a continued use of the means. These are not wells without water, nor clouds without rain. They tend to peace in their native operation, and shall end in peace, according to God's ordinance and promise: Joh. 16.33. Isa. 32.17. c. 26.3. Psal. 119.65. Rom. 2.10. You say then you have not declined from the means; but I doubt you have either declined from Christ in them, or in your care about them. Let me ask you 1. Hath there not been slightness in the course of your duties? You do the work of the Lord; but is it not negligently? How often do you quicken and convene all that is within you? How often do call upon your drowsy hearts? Awake, awake, Deborah; awake, awake to this holy duty. If you are slothful, no marvel, that God and Conscience do still scourge you; for you are herein guilty both of unkindness to God, and cruelty to yourselves; for as much as every duty hath a reward in it for you as well as it is a debt to him: Jer. 48.10. Psal. 103.1. & 108.2. Jud. 5.12. Be diligent then, that you may be found of him in peace? He is the rewarder of them that diligently seek him. Their Souls shall delight themselves in fatness: 2 Pet. 3.14. Heb. 11.6. Isa. 55.2. 2. Have not you slighted Christ in your duties? You come and that often, but do you come unto God by him? Do you take him with you in the hand of your faith, and in the arms of your love? No marvel if God be strange to your Souls, if you are strange to his Son. What atonement, what acceptance can you have, or hope for but by him? He is our peace: Heb. 7.25. Jer. 14.8. Rom. 5.11. 1 Pet. 2.5. Ephes. 2.13, 14. Do all in the name of the Lord Jesus, from hence forwards. Keep him fresh before the eye of Conscience; This may fill you with confidence. Christ now undertakes the case, and that you shall in time have comfort. Bring him in your hand, and he beareth you upon his heart. And he cannot be denied who hath his father's ear, his father's heart: Col. 3.17. Ephes. 3.12. Joh. 16.22, 25. Exod. 28.29, 30. 1 Joh. 5.14.  
Direct. 2. I advise you that notwithstanding, (1) That you attend with patience. You have need of patience, of the patience of expecting, as well as of the patience of enduring, that after ye have done the will of God, you may receive the promises. I doubt your work is not done, or not well done. However there must be time allowed for, between work and wages, between seedtime and harvest. In due season you shall reap if you fain not: Heb. 10.36. Gal. 6.9. Durst you say with that profane Pursuivant of King Joram? This evil is of the Lord, what should I wait for the Lord any longer? Nay rather should you say with the Church, In the way of thy judgements will we (saith she, have we) wait for thee, who in the midst of judgement remembreth mercy. Yea, and waits that he may be gracious to his, (when it will be the best season, when it will be best for their Souls), for the Lord is a God of judgement: 2 King. 6.33. Isa. 26.8. Hab. 3.2. Isa. 30.18. God will be known to be the God of all comfort, and of this arbitrarily; not at our but at his own pleasure and appointment. He will speak peace, and that in season, in due season, when it shall seem most free in him the giver, and when it shall be most fit for you the receivers. But you must leave eternity to take his own time, and not look on it as if it would be at no time, because it is not at your time. The vision is yet for an appointed time, but at the end it shall speak and not lie. Though it tarry, wait for it; because it will surely come, it will not tarry beyond God's appointment, or your advantage: 2 Cor. 1.3, 4. Ephes. 1.9. Psal. 85.8. Heb. 10.37. Hab. 2.7. Be patiented therefore; there is some peace even in patience; for it calms and stills the passions, and gives the soul the possession of itself; and 'tis seldom but peace ensueth on patience, for this hath the promise of it. I waited patiently for the Lord, and he inclined unto me, and heard my cry. He brought me up also out of an horrible pit; out of the miry clay, etc. Jam. 5.7, 8. Luk. 21.19. Psal. 40.1, 2, 3. Isa. 40.27.— 31. c. 26.9.64.4.  
Direct. 3. Abet hope. This will be an Anchor sure and steadfast in the most astonishing tempests, when you cannot use either sails or rudder. What though thy heart be cast down there is no happiness, nothing but horror in hand? yet shouldst thou charge thy Soul with David, Hope thou in God. Let Israel hope in the Lord, for with the Lord there is mercy, and with him there is plenteous redemption. His compassions fail not, he hath corrected thee, but he hath not consumed thee. And whence is this but of his mercy? This I recall to mind (saith the Church in her sore and nigh sinking condition) therefore have I hope, Heb. 6.19. Psal. 42.5, 11. & 130.7. Lam. 3.21, 22. I grant your case is deplorable, but not desperate. Your recovery is ardnous, but not impossible. Others have been restored, Job, David, Heman, etc. whose feet were as fast, yea faster locked in these stocks than yours. If you make reflection, you'll meet with little, or no reason, to let your hopes flag and fail at this rate. Is there not the same way open still? the same mercy in God? the same merit in Christ? the same ministration of the Covenant? Are you not as capable of peace now? when God hears you praying, crying, lamenting after him, and sees you pursuing, panting after him, and pressing on him, as you were heretofore, when he heard little else (perhaps) than blasphemies, saw you weltering in your blood, and yet was then found of you when you sought him not? Why should you cast away those confidences of hope? or not rather hold them fast? Heb. 10.35. c. 3.6, 14. Besides, the valley of Anchor (i.e. of trouble, which had its name from achan's troubling them, and there being troubled of the Lord) may be for a door of hope. So great a darkness may presage, and be but the immediate precursor of a dawning. When I am weak, i.e. in myself, then am I strong, i.e. in my Saviour, saith Paul. When his feet were fastest in the stocks his liberty was nearest, and his bands were loosed. When Job's and David's distresses did most overflow their banks, than did their most peace and joy flow into their bosoms. God comforteth those that are cast down. Yea, when men are cast down then thou shalt say there is lifting up; and he shall save the humble person: Josh. 7.26. Hos. 2.15. 2 Cor. 12.10. Act. 16.24, 26. Job 42. Psal. 31.22. 2 Cor. 7.6. Job 22.29.  
Direct. 4. Adhere yet to him, and that with full purpose. You have lost your assurance, this is expired in lamentation and anguish; but do not let go your adherence, this will end in life and happiness at the last. God's end by putting you to feed on husks is not to keep you off, but to quicken you home to your father's house; not that your Souls should drive further from him among the shelves and sands of despair, but draw nearer to him in the still and safe waters of dependence: Act. 11.23. Deut. 30.20. Psal. 83.16. Hos. 5.15. He expects that you cleave to him with steadier resolutions, and commit yourselves to him with a steadier recumbence. 1. Cleave to him more steadfastly. You that fear him are called on to cleave unto him. And alas! whither can you go from him? and find the good and peace you look for. Thou mayst call for thy lovers, but among all thy lovers there is none can comfort thee, while God is wounding and chastising thee. Is it not thy looseness and inconsistency with God, which hath brought thee into these labyrinths of confusion, and mazes of perplexities? Call back thy Soul hither. Return unto thy rest, O my Soul. My Soul wait thou only upon God. And keep thy Soul here. For there is no quiet off the centre. But every thing is quiet in its centre. Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God: Deut. 10.20. Lam. 1.2, 19 Jer. 30.14. Psal. 116.7. & 62.5. & 146.5. I doubt your restlessness groweth out of irresolution. You are not throughly resolved for God as your centre and chiefest good. Or how is it that you are so easily carried from him? or cleave no more entirely to him? a stone needs not to be driven downward, nor fire upward; they affect their centre, and acquiesce in it, nor are drawn from it, but by force and violence. Come then and gather up your resolutions for God. Be ye steadfast and immovable. Yea, thou mayst humbly tell him, I will not let thee go except thou bless me. No, though thou hast sore broken me in the place of Dragons, and covered me with the shadow of death, my heart shall not turn back from thee. While I live I will serve thy Majesty; and when I die it shall be at the feet of thy mercy. O how such prayers and purposes have power with God and prevail. Lo! this is the rest wherewith we may cause the weary to rest, and this is the refreshing: 1 Cor. 15.58. Gen. 32.26, 28. Psal. 44.18, 19 Isa. 28.12.  
2. Commit yourselves to God more steadily. I see your case comes off but badly from your hands; will you cast it once at length into God's hand? Unto him will you commit your cause? Cast thy burden upon the Lord and he shall sustain thee. Commit thy way and works unto the Lord, trust also in him, and he shall bring it to pass, and thy thoughts shall be established. But if you think to warm you by your own sparks, and to walk in the light of your fire, This shall ye have of mine hand, saith the Lord, ye shall lie down in sorrow, Job 5.8. Psal. 55.22. & 37.5. Prov. 16.3. Isa. 50.11. Unbelief like a growing torrent will bear down all the props and pillars of hope and obedience before it; and leaves thy duties bare without spirit or strength. Nor wilt thou be able to extricate thy mind out of that maze of doubtful and perplexed reasonings, wherein she is entangled, without this exercise of faith.  
Obj. Ah, but may such as I dare to adventure it? Will it not be presumption in me to transfer over my case to him, and trust in God?  
Answ. No, in no wise. 1. Devolve thy cares and case thou must somewhere, or thou must still droop under them, and die away in them. And where canst thou devolve them better than on him, with whom is the multitude of tender mercies, and who careth for thee? Were thy strength the strength of stones, or thy flesh of brass, thou art not able to stand up under them. But with him is omnipotence, he is able to keep that which thou committest to him. And in the day of thy calamity will be thy stay: Psal. 51.1. 1 Pet. 5.7. 2 Tim. 1.12. Psal. 18.18. 2. The door stands open to thee. Thou hast free liberty to unload all thy burdens here, as the Saints have done. I poured out my complaint before him. I shown before him my trouble. Yea, thou mayst leave thy burdens with him, and lean thy whole business and blessedness upon him. Trust in him at all times ye people, pour out your heart before him. God is a refuge for us, Selah. Nay, they that know his name will put their trust in him. I will trust and not be afraid, saith one Prophet. At what time I am afraid I will trust in thee, saith another: Psal. 142.2. & 55.22. & 62.8. Isa. 12.2. Psal. 56.3. 3. 'Tis thy duty, and that God now demands of thee. Who is among you that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God. Behold, 'tis not only thy liberty, thou mayst do it, (therefore no presumption) but 'tis his law, thou must do it, or thou sinest against his prescription, both here and elsewhere. Come then, if thou tremblest at sin, turn in hither, and trust in him. Ye that fear the Lord, trust in the Lord; he is their help and their shield. You that cannot reflect on him as yours with comfort; yet may and should rest in, and roll your ways upon him, with much composedness; such is God's all-sufficience in your insufficience, his everlasting strength in your temporary weakness. Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength, Isa. 50.10. c. 10.20. Psal. 4.5. & 115.11. & 37.3, 5. Isaiah 26.4.  
Q. 13. What if a Pious Soul after all his self-examinings and sedulous endeavours cannot only not gather up any present grounds for peace, but gives over all his past evidences of grace and peace as unsound and false; what shall he do to attain Peace?  
The Premises in answer to the former Question are of proper and pertinent application hereunto. But I add,  
Direct. 1. Quicken thy dull heart to a present acceptance of Jesus Christ, as thy only Mediator, and of God as thy only portion and principal good. Happily you might with more ease and less expense by this time have reared up a new fabric of comfort, by falling in with Christ, than you have been at for repairing the old frame in which you find so many leaks and cracks. However a present close will clear all the suits that are brought against your former tenure. For if God be once yours, and Christ yours, which is the inseparable effect of a present faith, than peace is yours too, for he is the God of Peace, and Christ is the Prince of Peace: Isa. 26.3. Eph. 2.12, 13, 14. Rom. 5.1. c. 15.33. Isa. 9.6. I grant there is a good and great use of reviewing old evidences, and reviving old experiences, (of which before) but in this circumstance, when Conscience damns them all as alien or absolete, 'tis best to fall in with the most present and most proper way to diver the impending extremity, and to draw the difference to an immediate head; which I apprehend is not so expeditiously done, by discussing what is past, (whether you have sincerely believed or not? as by determining the present, that you put all out of doubt by a present faith. God directs you hereto by his command in case of darkness, when you have no light you cannot see him, etc. The godly have drawn it down into practice also. David reflects inwardly, and there is nothing but disquiet; he therefore resolves to sit poring no longer for pillars of hope within him, but by a present trust and hope in God to put his case into more clearness; and the result is praise to him, and peace to himself: Isa. 50.10. Job 35.14. Psal. 42.11. & 13.5. cum 3. Let it be supposed then, that thy former securities have been unsound, yet the door is open by which thou mayst enter into peace, and live for ever. (Consult the Directions, Quest. 6.) Art thou not weary and heavy laden? lo, Christ calls thee, Come unto me and I will give you rest. You shall find rest for your Souls. God quickens and encourageth thee. Hast thou played the harlot with many lovers, and dealt treacherously with him! Yet, return again to me, saith the Lord. Return and I will heal thy back-slidings, etc. Mat. 11.28, 29. Jer. 3.1, 12, 14, 20, 22.  
Direct. 2. Be quiet under this hard dispensation. Be still, and know that he is God; who cannot be conquered must not be complained of. Murmur and complaints, as if he were rigorous, can never cure thee of thy wounds. Well may they cut them wider, and pierce them deeper, and make them smart with more anguish, and bleed in more abundance. 'Tis quietness under the hands of thy Surgeon, and confessing his righteousness and thy rebellion that doth dispose thee to a cure. Witness Job's case, and Elihus counsel: Psal. 46.10. Job 6.33. & 34. & 35. & 36. Doth God pervert judgement? or doth the Almighty pervert justice? shall not the judge of all the earth do right? How long did he forbear you? How much hath he given if not forgiven you. If desert be urged he might have lain you ere this in the lowest hell, and lodged you in eternal flames; for the wages of every sin is no less than eternal death. So that his punishment is in no proportion to your desert, but far less, far below it. Rather say, God is righteous, but I have rebelled. Righteousness belongeth to him, but to me confusion of face, as at this day, Job 8.3. Gen. 18.25. Rom. 6.23. Ezra 9.13. Lam. 1.18. Dan. 9.7. Quietness (I mean from murmuring aggravations, not from matter of action) is the most proper and pleasant way to peace with God, and peace of Conscience. Yea, quietness is not without some peace and sedateness from unruly commotions, as its inseparable companion. And now God doth by Souls as he doth by Ships. He maketh the storm a calm, so that the waves thereof are still. Then are they glad because they be quiet; so he bringeth them unto their desired haven, Psal. 107.29, 30.  
Q. 14. What Considerations are there to quiet the heart in such agonies and distress of Conscience?  
There are many, many ways. I shall present you some of them, and but some; which you may gather up from others, and from the ordinary effects, ends and operation of such troubles on the pious.  
First. From others.  
(1) What is there, yea, what is there not in God which may quiet your hearts? If all-sufficience can do it, here it is; and it is offered and exposed to the embraces and improvements of your faith, love, patience, and hope: Gen. 17.1. Isa. 45.22, 24, 25. His infinite and immutable perfections have your Souls to feast with, and feed upon. Your strength and your heart faileth you. But (if the bottle be empty, the well of water which is by you, (though perhaps you see it not is full), God is the strength of my heart and my portion for ever: Psal. 73.26. Jer. 10.16. Gen. 21.15, 19 Remember, 'tis an infinite and immutable mercy that order you out this condition an infinite and immutable wisdom that overrules it, for duration how long, for degree how far, etc. an infinite and immutable goodness upholds you in and under it, and an infinite truth and power is bound in his own time to pluck you out of it, and to make good all his promises in and by it. God is faithful, who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it, 1 Cor. 10.13.  
(2) For Christ. What an abundance is there in him to quiet you? yea, fullness, all fullness, and this for you. If you will but by faith fall in with him, you shall receive of his fullness grace for grace: Col. 1.19. Joh. 1.16. Nay, in Christ there is not only matter of peace and joy for you, but of boasting, of triumph. His preaching, his prayers, his promises, his passion, resurrection, ascension, etc. Do all call upon you as himself sometime did in person, Let not your heart be troubled, ye believe in God, believe also in me. Yea, he is now touched with the feeling of your infirmities (in way of compassion, though not of corrupt passions) so that you may come boldly to the throne of grace: Phil. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 2.14. Joh. 14.1. Heb. 4.15, 16.  
(3) For christian's. You may fetch matter of heart-quieting from their distresses, which yours cannot equal, from their dignity which yours cannot exceed, from their deliverance, which is an earnest of yours, as also from their directions and exhortations which tell you it is good, that a man should both hope, and quietly wait for the salvation of the lord That he is the God of all comfort, who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we are comforted of God, Lam. 3.26. 2 Cor. 1.3, 4.  
Secondly. From the operation, ends and effects of these sad troubles. This I had principally in my eye, and let me pitch here a little; because the pious Soul is apt to poor more upon their extremity, than to pry into their ends and effects; neglecting the bright side of the Cloud, and noting only the black and dark side. Consider then, these sharp throws and bitter agonies are not only to punish, but to purge, to prove, to approve, to improve, and to prepare his Saints for more signal services or sufferings. Of which you will see full proof in the further progress. Consider then in these agonies,  
1. Happily they are to purge me. The spirit of judgement, and the spirit of burning is but to wash away the filth of the Daughters of Zion. Like fullers soap and a refiners fire, not to consume but cleanse and purify them, to purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. By this shall the iniquity of Jacob be purged. And shall I quarrel at that pill, or cast away that potion, which is blessed with such a sequel? because 'tis bitter in itself, or breaks my sleep, or burdens my stomach, etc. whence it conserveses nature, and cures my diseases, and the little pains I feel are preventive of far greater? Isa. 4.4. Mal. 3.2, 3. Isa. 27.9. Perhaps it is to purge, and so heal thy sleepiness and inanimadvertence. David lay in an apoplectic drowsiness for a long time. This state required strong purgatives, and sharp prescriptions. God therefore applieth this medicine, and it effectually awakens and recovers him: Psal. 51. Or perhaps it is to purge out pride and stiffness of spirit. And gentle potions will not do it, there must be some other draught, or the dose must be doubled. David had enough to humble him, but his heart stood it out undauntedly, till God put this cup of trembling into his hand; and this fetcheth all up, and his heart down, and his Soul-health returneth to its old frame, ibid. What ever it is this may quiet, that these troubles are not a poniard to kill, but a purge to cure.  
2. Happily it is to prove me. Behold I will melt them and try them, for how shall I do for the daughter of my people? 'Tis not said, I will burn them, and make an utter end of them. Let it be to a Judas, or a Cain, an evil, an only evil. But to a Job there is good as well as evil. These troubles were for his probation rather than punishment, not at all for his perdition. Thou O God hast proved us, thou hast tried us as silver is tried. God knoweth us perfectly and intuitively, but 'tis that we may upon trial know ourselves, and be less strangers to our own hearts, or that others may know us. This furnace than is not ●o destroy but to discriminate: Judg. 9.7. Ezek. 7.5. Job 2.3, etc. 7.18. Psal. 66.10. May not this quiet you? that whereas it might have been a millstone to tear you, 'tis but a touchstone to try you? to acquaint you more with yourselves, and acquaint others more with your sincerity. Why doth God suffer you to wander thus long in the Wilderness, but to numble you, and prove you, and to know what is in your hearts. God might have thrown you like brands into the fire, but he casts you like Gold into the furnace. This affliction is not to ruin but to refine you: Peut. 8.2. Isa. 48.10. Zach. 13.9.  
3. Happily it is to approve me. When he bathe tried me (saith Job) I shall come forth as gold; more pure and more approved. The Primitive Saints were tried with inward heaviness, as well as outward hardships. (And why? But) That the trial of their faith being much more precious than of gold that perisheth, might be found unto praise, and honour, and glory, Job 23.10. 1 Pet. 1.6, 7. Perhaps it may be to approve you to others here; Job is to this day propounded for a pattern of patience to the faithful, and must pray for his three friends, as the person whom God would only accept. He became the more signally approved by being so strangely afflicted. Paul's necessities, distresses, afflictions, stripes, sorrows did but commend him the more to the Churches of our Saviour. The skill of the Pilot is best spoken by storms and tempests: Jam. 5.11. Job 42.7, 8. 2 Cor. 4.4.— 11. Or beyond a perhaps it is to approve you at the appearing of Christ, when he shall say, Lo, these are they that came out of great tribulations. That against hope believed in hope; that neither shyves nor storms could dissuade from my company, that would serve me, though it were for nought, and though I slew them yet would they trust in me: 1 Pet. 1.7. Rev. 7.14. Rom. 4.18. Job 13.15. And should not this quiet thee? when these afflictions are but as the fining pot for silver, and the furnace for gold, but to show thy dignity, and the value men should put upon thee, and to sever the dross and filth which hath been contracted by thee. These blustering winds are but to blow off those black clouds, which now overshadow thee. Yet a little while, and the censures of Job's friend will be blown away, and he shall bring forth thy righteousness as the light, and thy judgement as the noonday: Psal. 73.5, 6.  
4. Happily 'tis to improve me. These corrections are not so much to cause smart by his hand unto you as because he hath set his heart upon you. He doth not chastise you for his pleasure, but for your profit; that ye may be partakers of his holiness, and they may yield you the peaceable fruit of righteousness. That you may come out of the furnace, not only brighter, but better, as the gold doth: Job 7.17, 18. Heb. 12.10. Psal. 119.71. And shall not this quiet you? that your happiness (not harm) is designed and driven on hereby? He lanceth and purgeth; but 'tis to heal your sores, and secure your health. If the bodies of the tree are split, the boughs shred, 'tis to make the stem thrive in bigness, the top in breadth, and the fruit in beauty, of such as are planted in God's orchard. He is but debating, and that in measure with his trees, not destroying and grubbing them up as thorns and briers: Isa. 27.8. Jer. 10.24, 25. c. 30.11.  
1. It is to improve and further the graces of his people. Not only the savour of it among Saints (yet what odoriferous smells come from such broken spices in this mortar of affliction?) but the strength and stability thereof in their own Souls. That they may be partakers of his holiness: Heb. 12.10. It removeth impediments from sin within, sense without, etc. which this fire either burneth up, or melteth down. It representeth incentives from himself, God's severity, etc. which are us spurs in the side. It raiseth endeavour and impetuous and strong desires. Other Deer may ●lay and scope in their green pastures, and ●y the gliding streams; but this chased Hart, 〈◊〉 whom the arrows of the Almighty stick, ●an have no satiety till he hath seen God again as he hath seen him in the Sanctuary. No difficulty can now dissuade, no danger can deter the lovesick spouse from seeking her be●oved: Psal. 42. Cant. 3. & 5. It rivets and engageth the heart to God as his highest end, to godliness as his happiest employment. The ●oul that was wont to rove and reel 〈◊〉 his resolutions, is now settled and unshaken. He finds nothing but husks out of his father's house, but here is bread enough and to spare. His heart is fixed. Every blow driveth the nail fuller home to the head. He seethe there is no such bitterness as in leaving him, no such blessedness as in living with him. This is the conclusion whereto these conflicts and compunction bring him. It is good for me to draw near to God, Psal. 119.67, 68, 106, 107, 111, 112. Luk. 15.17. Jer. 2.19. Psal. 65.4.73.27, 28. How should this quiet you, that God is hereby carrying on that part of your work and welfare, which is so much coveted by you? This file is but to fetch off the rust from your graces, and to furbish them for you. The same razor that shaves off your peace doth establish your grace, and makes it grow both thicker and stronger.  
2. It is to improve the peace of his people at the yonder end. It yieldeth the peaceable fruits of righteousness to them that are exercised thereby. Job had more inward peace as well as outward prosperity, after such pangs and gripes; and so had David after his distresses, if you allow for God's answer to his desires and prayers: Heb. 12.11. Job 42.12. Psal. 51.7, 8, 12.  
(1) These troubles prepare a way to peace. 1. By breaking the Soul for sin, which prepares it for this blessed seed, and mellows the heart to an acceptance of it, and to afford her best manure to it. There is no sowing upon fallow ground. God will not cast away his seed among thorns and brambles. The more your heart is ploughed and harrowed, it promiseth the better harvest: Jer. 4.3. Psal. 34.17▪ 18. & 126.5. 2. By bringing the Soul out of ne'er self, and unbottoming her from all her false or friviolous foundations. Not a word can we now hear any more from Job in self-justification, they are all in self-judging, and self-abhorring. This Soul is so frighted with dashing upon the rock of her own righteousness, that she flieth it as a menstruous cloth, and fasteneth all her dependence upon the righteousness of Christ: Isa. 28.15, 16. Job 42.6. Phil. 3.7, 8, 9 Isa. 64.6. Rom. 10.4.3. By bottoming the Soul upon a divine sufficience. Hope thou in God, saith the Soul. Hitherto she hath been like the Dove out of the Ark, fluttering up and down from one creature and course of life to another. But she finds not where to rest the sole of her soot. The soul must have rest; and finding none within, none without her, she returns unto Noah in the Ark, unto God in Christ. She hath followed after her lovers, but they either fly from or frown upon her. And now she saith, I will go and return to my first husband, for than was it better with me than now, Psal. 43.5. Gen. 8.9. Hos. 2.5.  
(2) God is not wont to pour in peace but after some previous troubles. He first wounds, then heals; first breaks, then binds up. His comforts are for his mourners. Though the ●oul be already brought out of Egypt, yet she 〈◊〉 not brought into Canaan, till she have wa●●ed through the Sea, and wandered in the Wilderness. Christian's must quietly expect with Christ to pass through a state of exinanition, before they come, or are preferred to a state of exaltation: Hos. 6.1. Isa. 57.18. Phil. 2.5.— 11.  
(3) Now it is, God doth usually pour in joy and peace, as best magnifying his pity, his power, his promises, and plenteous mercies, to be thus seen in the Mount, and take an opportunity of their extremities. His Cordials are for them in that they now faint. Now there is beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness. 'Tis time to secure, now they are ready to sink. Thou wilt save the afflicted people. The Lord will light my candle, the Lord my God will enlighten my darkness. Yea, to the upright there ariseth light in the darkness. And no sooner is the strong wind past, that cloven the rocks and rend the mountains, but they hear the small and still voice, in which God saith, I am thy salvation, I will create peace, peace: Gen. 22.14. Isa. 40.29. c. 61.3. Psal. 18.27, 28. & 112.4. 1 King. 19.11, 12.  
(4) And now peace after such perplexities is more perfect and precious. Now, how sensible is it? like reviving ease after racking pangs, or the pleasantest light after blackness of darkness. Now, how sweet is it? sweeter than the honey and the honeycomb, after such draughts of aloes and rhubarb. Time was this full Soul loathed the honeycomb 〈◊〉 but now she is hungry, every bitter thing is sweet. Now how satisfying is it? How acceptable is the sealed pardon to this self-condemned prisoner, that awoke only heretofore with the thoughts of racks and gibbets? Mannah shall be no more light bread from henceforth to him. He is satisfied as with marrow and fatness. Nay how stable and steady is it? Now that the wax is throughly softened, the impression sticks upon it, especially now the Almighty puts forth his arm in sealing it. Now she is provided with supports of hope, and stays of heart against future difficulties. Experience tells her such deeps are passable, and a most delicious prospect is of t'other side of the port. I might easily subjoin more, but what I have said is swollen unto such a bulk already. What can, if the consideration of these things cannot quiet you? Are you ware what God is preparing for you? Are not these clouds ready to dissolve into showers of comfort? Yet a little while and Joseph shall see the issue of his prison, and of God's intricate Providences to end all in his Preferment. And though ye have lain among the pots yet shall ye be as the wings of a Dove covered with silver, and her feathers with yellow gold, Psal. 68.13.  
5. Happily this is to prepare me (may your Souls say) for some eminent use, and more than ordinary employment. Were you intended for the fire there needed no more than cutting down and cleaving up. Or were you for an ordinary place in God's building, it were enough to have passed the Saw and the Axe; but now that God bestoweth so much work upon you, 'tis an argument you must stand in a more conspicuous place, and perhaps in the front of the building. 'Tis observable, that whomsoever God hath made instances of such eminent distresses, he hath made them instances of as eminent usefulness; as Job, David, Hezekiah, etc. in the Old Testament, and Paul in the New, who was troubled on every side, within were fears as without were fightings: 2 Cor. 7.5. Those metals are intended for a signal use, which are often cast into the fire. Such exigencies do stock us with experiences. And experience gives wisdom, enlargeth the understanding and receptive powers, and so enableth, yea ennobleth for the highest undertake. 1. Perhaps it may be to prepare you for a passive state, and make way to the condition and crown of Christ's eminent Confessors, and glorious Martyrs. You that have felt greater will not fear such lesser evils. The world will seem little in your eyes to part with for God and his glory that could do nothing for you, when God was angry, and seems little or nothing to you, in comparison with him appeased. We read of none in the New Testament that did equal Paul in those inward fears, and he seems to excel all in inward fortitude. He that was most sad did best and most suffer: 2 Cor. 7.5.4.8, 9, 10, 11, 16, etc. Act. 20.24. c. 21.13. 2 Cor. 11.23.— 28. 2. Perhaps it may be to prepare you for an active state. 1. To be for eminent conduct in the Church, as Job, David and Hezekiah were. God may intent you, not for passengers only to save yourselves, but for Pilots to steer the Ship, and save others; who must be acquainted with the practice, as well as art of navigation; and experimentally know how to take the height and depth; what are the Seas and Shores, where the rocks and sands, and on what point of the Compass the wind sets, etc. 2. Or perhaps for the eminent comfort of his chosen, that you may be able with Paul to comfort others in any trouble, with the same comforts wherewith you were comforted of God. God may intent you for a monument of Consolation, to the Christians about you; and therefore hews and cuts you thus, that he may prepare and polish you for this excellent employment, and persuade them to the entertainment of what you have experimented. I will tell you what he hath done for my Soul, is usually an effectual argument: 2 Cor. 1.4, 6. Psal. 34.4.— 8. & 66.16. How should this quiet you! The axe and the hammer are but to fit you for and fasten you to your place in the building. God hath some high ends by these hard exigencies. They neither come, nor are like to go away empty handed. Joseph is sold into Egypt, a slave in it, a straight prisoner, etc. But all tendeth to his public usefulness and personal good. How know you but you may find cause of calling your firstborn (after these troubles) Manasseh as he did? For God (said he) hath made me forget all my toil, and all my father's house: Gen. 41.51.  
Q. 15. What if the Soul be running, or run down into despair, how may we prevent or recover it?  
There is a pious despair (an holy desperation as one 
* Perkins vol. 2. p. 365.  calls it) which driveth us out of ourselves to draw in the succours of Grace. As those that can never hope to attain Salvation by any strength, sufficience, works, or worth of our own. This should be kept up and cherished, as that which quickens and carrieth the Soul to God in Christ: 2 Cor. 3.4, 5. 1 Pet. 1.21. Phil. 3.7, 8, 9 But there is also a passionate and perverse despair, which driveth the Soul from that supreme power and goodness, by which alone it can arrive to salvation and rest. 'Tis of this that we are attempting the cure. Now this ariseth out of a misrepresentation to themselves, partly of their own condition, and principally of the object in and from whom, or the object by and through whom, they should hope for Salvation, as if they were not able to bestow it, or not willing. As than you would prevent this sore evil,  
Direct. 1. Put off thy distempered passions and put on thy reason. Immoderate fears and sorrows will but hid the succours wherewith hope is wont to be sustained from sense, or betray them unto Satan. And like strong winds to a stirring Sea, will make Conscience rise the more highly, and rave the more incessantly, and reject both the comforts and reproofs which are brought her. What is my strength that I should hope? Do ye imagine to reprove words and the speeches of one that is desperate? Job 6.11, 26. Remember thou art a man that is put under the ducture of reason, and not under the power of brutish passions. The inspiration of the Almighty hath given thee understanding. May not Reason say to thee as Elihu to Job, (how much more may Religion say it?) If thou canst answer me, set thy words in order before me, stand up, Job 32.8, c. 33.5. What cause is there for this uproar? Why art thou so restless, O my Soul? why in this rage? Hast thou not a God to run unto? Yea, hear him, Come now and let us reason together, though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. If ye be willing and obedient, etc. If, why art thou disquieted, O my Soul? cannot be answered before the Bar of Reason, much less will this question, Why art thou distracted, O my Soul? why art thou despairing? Let reason gird on her strength for the battle, and hold the balance in weighing thy condition, and how will thy passions flee before it, like the dust before the wind? Isaiah 1.18, 19 Psal. 42.5.  
Direct. 2. Present thy estate aright unto thyself, at least as right as reason may help thee to set it. This mischief groweth out of the misrepresentation of us to ourselves, in looking upon it through a wrong medium. We look upon it through a red or flame-coloured glass, and so all things look to us as if they were all blood, or in a flame. So Job, My days are past, (saith he) my purposes are broken off, even the thoughts or possessions of my heart, etc. And where is now my hope? as for my hope, who shall see it? Job 17.11.— 15. Two things I advise thee. Present that estate wherein thou remainest aright to thee, and whereinto thou art run, or running. The state wherein thou remainest. Here use the looking-glass if thou wilt, but not the multiplying glass; as Cain doth, enhancing the desperateness of his state, beyond the denounced sentence of God: Gen. 4.13, 14. Nay Job and Heman we find dashing upon this rock. He looked upon himself as a man that had no strength, free among the dead; as if he were enfranchised of the grave already; whereas he was in a state of life, seeking and lamenting after God: Job 3. & 6. & 10. & 19.6, 7, etc. Psal. 18.4, 5. cum 1.2, 13. Is thy estate an estate of grace? the cure is promised, Omnipotency is engaged for it: Isa. 57.16.— 20. c. 40.27.— 31.48.8, 9, 10. Is it the estate of nature? yet the cure is possible. Manasseh, Magdalen and others, whose sins were more sinful, whose state was more sad, have been actually cured. Hast thou been a blasphemer, a persecutor, injurious? So was Paul, yet he obtained mercy, and for this cause, that he might be a pattern to them which should hereafter believe, 1 Tim. 1.13, 16. If thou wilt but yet return, though thou hast been weary of God, and wearying of him hitherto, and made him to serve with thy sins, yet he will return and save thee; not for thy sake, but for his own sake: Isa. 43.22.— 26. Zach. 1.3. Jer. 3.12, 13, 14. Ezek. 36.22.— 33. Is thy estate an estate of great discomfort? yet not of grievous despair, at least in the root and reason of it. While life remaineth there is still reason and room for hope. Say you, you have a name that you live? but you are like Sardis, in deed and truth dead, dead as to any spiritual life; yet Sardis is not shaken off. Behold, the Gospel informs you, that the dead shall hear the voice of the Son of God and live. Yea, it inviteth, inciteth, encourageth you. Awake thou that sleepest, and arise from the dead, and Christ shall give thee light, Eccles. 9.4. Rev. 3.1, etc. Joh. 5.25. Ephes. 5.14. Ah! but our bones are dried up, our hope is lost, we are cut off for our parts. Why? Till your days are cut off, the door of hope stands open. All the day long he stretcheth out his hands to a rebellious people. Yea, thus saith the Lord God to these bones, I will cause breath to enter into you, and ye shall live. I will open your graves and cause you to come up out of your graves, It was spoken to Israel to revive their dead hopes of their Civil State; but is applicable to us likewise, for restoring our hopes in any Spiritual strait, if other Scriptures be compared with it: Isa. 65.2. Ezek. 37.5, 11, 12. Rom. 4.17. 2 Cor. 1.8, 9, 10. Eph. 2.1, 5.  
(2) Direct. 3 Present the estate whereinto thou art running, aright to thee, which shall be a third Direction. Will despair make thy sins less? or thy state better? 'Tis as if thou wouldst fly from the Sheep to the Dog, or from the Dog to the Wolf, or from either to the roaring Lion, or the ravening Bear; from food to physic, from physic to poison. Thou that art fleeing from the iron weapon, the bow of steel shall strike thorough. Over what a cleft art thou casting thyself headlong? Into what a gulf of extremest sorrows and sin, art thou contumaciously hastening?  
(1) Into what a gulf of sorrows? Hope deferred maketh the heart sick; but hope denied maketh the heart swoon and sink away. 'Tis as if you would throw away your Anchor that you may ride out the tempest. Hope rests and reposeth the mind, and freeth it from all such anxieties as arise out of the floating, instability, and fearfulness thereof, (as one well 
* Dr. Rey. olds Pas. ●ous. c. 25. ). When Hope is gone Happiness goeth with it, and instead of these what terror cometh? that maketh the heart as it were an hell upon earth, and maketh the man a Magormizabib, a terror round about. The Heart which was wont to be the habitation of delights, is now become the habitation of dragons, of trembling sorrows, and tormenting fears. The wild beasts of the desert, Satan and his accomplices, do here meet with the wild beasts of the Island, a man's own Soul. The Satyrs dance here, and cry to their fellows. The shritch owls hatch and gather under their shadow. The Vultures also be gathered together, every one with his mate: Prov. 13.12. Lam. 3.17, 18, 19 Psal. 18.4, 5. & 86.13. & 116.3. Isa. 34.14, 15. c. 13.21, 22. I want words to express the misery of this estate. O! the boiling oil, and scalding lead that Conscience is pouring out upon the other powers! The Aetna of sulphureous flames that they pour back upon Conscience! Whatever be the dreadful effects to which an heightened fancy may boil up our inflamed angers, griefs, terrors, they may be expected here. Soul consider, whither, whither, thou art precipitating thyself; from distress unto despair. Despair? this one word should stop thee. If thou hast run with the footmen, and they have wearied thee, how shalt thou contend with horses? If thou durst not venture the small rivulet of distress, what wilt thou do in the swelling of the Jordan of despari? Canst thou fight Goliath, that fallest before a stripling? Whilst thou art fleeing hither from the iron weapon, a bow of steel shall strike thee thorough; the glistering sword cometh out of thy gall. Instead of lesser troubles, behold greater terrors. Take up betimes then: Reason bids thee of two evils that thou choose the least. That thou run not from bad to worse, that for fleeing of the fear thou shouldst not fall into the pit and snare: Jer. 12.5. Job 20.24, 25. Jer. 48.44. Isa. 24.18.  
(2) Into what a gulf of sin art thou falling? 'Tis a Question in the Schools, Whether unbelief, despair, or hatred of God be the greatest sin. Aquinas 
* 22 a. q. 20. a. 3.  resolves it, That despair is the greatest quantum ad nos, the other secundum se. The truth is, that despair is always inclusive of the other two, though they are not always inclusive of it. Despair ariseth out of unbelief, and is still accompanied therewith as hope ariseth out of faith. Neither is there in despair only a privation of hope 
* ib. a. 1. , but there is an aversion, at least a retreat from the object hoped for, and from God the object hoped in, as either unable or unwilling to give it, and so there is an hatred of God that goeth with it, either negative (if I may so phrase it) as in the pious, a want of love, at least to that degree which is due to him. Or positive, as in the impenitent, and was in Cain and others. O! how many sins are there in this one sin! how many that attend upon it! What horrible infidelity! as if there were more in sin to damn us than in God and Christ to save us. What height of ingratitude to God for his Christ, and the Covenant of his grace, and for all those means he hath afforded for awakening our hopes, and attaining of happiness! What horrid imputations to and blasphemy of God In making our guilt more omnipotent than his power, and sin more hurtful than he is good and helpful! What haughty insolency against God and his Gospel! in justifying themselves and Satan, in saying our Salvation is impossible; when both of them speak it possible and proffer it upon easy terms! What odious indignity is there offered unto Christ as if the cry of our sins did outvoice the cry of his blood, or there were not either worth enough in it, or not a willingness to impart it, though he left his father, took our flesh, etc. to this very purpose. What open injury do we offer to the Church! as if there were no Balm in Gilead, and the business, and blessings of religion were but a mockery, as ending in madness and melancholy! Yea, how ominous is the injury hereby to our own selves, as barring us out, not only from present happiness, but from all possibilities and hopes, and bringing us into the most amazing agonies of 1. temptation, 2. tribulation, 3. transgression!  
1. Of temptation. Despair is the Devil's shop and shambles. By this he puts men upon blaspheming God, and self-butcheries. Witness Cain, Saul, and Judas: Gen. 4.13, 14. 1 Sam. 31.4. cum 16.14. Mat. 27.5. cum Joh. 13.27.  
2. Of Tribulation. Nothing but now ministers matter of trouble to the Soul. Even God, his Gospel, etc. And they multiply upon him. I was not in safety, neither had I rest, neither was I quiet, yet trouble came. yea, there is a special malignity in these troubles; not only in that they are soul-troubles, but self-troubles, troubles of his own making, and maintaining. He is his own tormenter. Job. 3.26. Jer. 2.19.  
3. Of Transgression. Now is the time of sinning most against God, ourselves, and the soul-good of our neighbour, hardening the wicked, hindering the weak, and intercepting the worthiest in the cheerfulness of their progress and pilgrimage. The effects I acknowledge are different in different persons:  
1. It enervates endeavours in most. As the Orator 
* Desperatione debilitati experiri nolunt, quod se assequi posse diffidunt. Cic. Orat. ad Brut.  long since observed. Hope is the nerve and tendon of Action, if this be cut off or contracted, they are disenabled and indisposed. Men care not to make experiments for that, of which they conclude they shall never come at.  
2. It eateth cut the sweet, and extinguisheth the Spirit and heat of endeavours, if they are continued. Cut off hope, and the springs of joy, and holy obedience are dammed up. Servile fears prevail, and so duty doth become a drudgery, and comes off with difficulty. 'Tis worse rowing than against wind and tide.  
3. It inflameth some unto self-violence. Saul falls upon his own Sword, Ahitophel and Judas hang themselves, and so pass from one hell to another.  
4. It exasperateth some against God and Godliness, and boils up their hatred to malice and despite, as Cain and Jehoram's messenger, What shall I attend on the Lord any longer?  
5. It endeth with some in sensuality, and Epicurean or brutish indulgences, to make the best of their gain in carnal divertisements while they may. As those Jer. 2.25. c. 18.12. 1 Cor. 15.32. There is no hope, we will walk after our own devices. Let us eat and drink, for to morrow we shall die.  
Direct. 4. Present the Object, in and from whom you can alone hope for peace and safety more rightly to your Conscience. Is it not enough that you have hard thoughts of yourselves? but will you have hard thoughts of our God likewise? O the zeal! the strength, the sounding of his bowels, and of his merceis towards thee? Are they restrained? Hath he not proclaimed his Name, to be the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth? keeping mercy for thousands, forgiving iniquity, transgression and sin? Yea, the Lord is good to all, and his tender mercies are over all his works. He is full of compassion and gracious, long-suffering and plenteous in mercy and truth: Isa. 63.15. Exod. 34.6, 7. Psal. 86, 5, 15. & 103.8. & 145.8, 9 Whence then are these approaches toward despair? O thou trembling soul, whence, why do these tormenting thoughts stick upon thee? Is it that God cannot, is not able to pardon thee? Nay, what is too hard for an omnipotent mercy to pardon, or pass by? Man can put up but a few provocations, such is his impotence; through pride, passion, etc. He cannot contain, but would be calling for fire from heaven. But God hath proclaimed his Name to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord, the Lord, the mighty God 
* Deus fortis. Jun. & Tremel. . His Omnipotence can forgive both iniquity, transgression and sin; all kinds, all degrees of sin: Luk. 9.54. Exod. ibid. Numb. 14.18, 19, 20. Amos 7.2, 3. What! is it that he careth not, is not willing to forgive and have mercy upon thee? Nay, as I live, saith the Lord, I have no pleasure in the death of the wicked; but (this is his pleasure) that the wicked turn from his way and live. Lo, how he invites, enjoins, entreats it. Turn you, turn you, from your evil ways. How he expostulateth in it, why will ye die? God is not willing that any should perish, but that all should come to repentance. Behold he is ready to pardon (Hebr. a God of pardons) gracious, merciful slow to anger and of great kindness: Ezek. 33.11. c. 18.32. 2 Pet. 3 9 Neh. 9.17. I know thou lookest upon him as clothed with righteousness, and armed with omnipotent justice to revenge thy disobedience. And 'tis true he is so if thou shalt persist in thy sins. But wilt thou revolve these few questions in thy heart, and return an answer to them in thy own bosom?  
1. Is not Omnipotent mercy as propense and willing to save thee, as Omnipotent justice is to damn thee? Have I any pleasure at all that the wicked should die, saith the Lord God; and not that he should return from his ways and live? He doth not (so much as) afflict willingly. Judgement is his strange work; but he rejoiceth to show mercy. He is as it were drawn to acts of justice, but he delighteth in acts of mercy: Ezek. 18.23. Lam. 3.33. Isa. 28.21. Jer. 32.41. Mic. 7.18. Why then such confusion of heart? Why dost thou cast away thine hope? why shouldst thou fear and fly from him as one that will not forgive, when there is forgiveness with him, that he may be feared? Psal. 130.4, 7.  
2. Is not Omnipotent mercy as prevalent with him to save thee, as justice is or can be to damn thee? Behold mercy rejoiceth against judgement. Acts of mercy flow freely from him, they are of his own mere will and motion. He hath mercy because he will have mercy. Acts of justice have their foundation still without him, and are laid in the desert of sin. Justice requireth desert. Mercy remitteth desert, and requireth only distress or defect, and knows no motive out of its own self. Mercy doth not extend itself upon any former obligations, or upon any future hopes. Its acts are all free, and both from and for itself. How marvellous must the influence of mercy then be, that is not raised upon the goodness or worth of the sinner, but upon the good will of himself! Yea, when justice seems ready to strike, mercy stays its arm, and that for its own sake, when there is nothing but misery and necessity can be suggested for the sinner's sake: Jam. 2.13. Rom. 9.15, 16. Job 37.23. Psal. 78.38, 39 Isa. 48.9. Behold then, the foulness and merit of thy sins is supererogated by the freeness and super-abundance of his mercies.  
3. Hath not Omnipotent mercy provided and done more in order to thy Salvation then justice hath for thy damnation? Yea, he hath sent his Son to save thee, if thou wilt accept of him; his servants by office to show thee the way of Salvation if thou wilt attend them, his Scriptures and Ordinances to skill thee in, and work in thee the things that accompany Salvation, if thou wilt improve and obey them. And nothing can damn thee but thy impenitence in sin. Hath justice done as much to fit thee for hell, as mercy hath to fit thee for heaven. Now the designs of all his acts of justice are but to drive thee to the acceptance of his mercies. If justice threatens, 'tis that she may not punish; or if she punish here, 'tis that she may not punish for ever. If thou art judged of the Lord, 'tis that thou mayst not be condemned with the world: Joh. 3.16. Act. 16.17. c. 13.26. Tit. 2.11. 1 Cor. 11.32. Oh! turn thy amazing fears of justice, into admirings and hopes of mercy.  
4. Hath not Omnipotent mercy hitherto preponderated the proceeds of justice toward you? Yea, 'tis not for want of might, but of mere will and mercy that he hath hitherto forborn you, and that your forfeited souls, states, etc. have not been fearfully snatched from you, by some signal arrest of divine vengeance. Hath he not endured you with much long-suffering? Can finite mercies have put up a thousandth part of such continued injuries and indignities? What bowels, what bounties of mercies have yearned on you, and been extended to you! why should not Conscience reflect and say, may not the same mercy at last save me, that hath so long spared me? yea, and it will save you if you will yet shake off your sins and submit to its terms. Nay this is the very end of it (Oh may it so end in you!) Account that the long-suffering of God is Salvation in the end and design of it. He waits that he may be gracious unto you. Return, and I will not cause mine anger to fall upon you, for I am merciful, saith the Lord, and I will not keep anger for ever, Rom. 9.22. c. 2.4. 2 Pet. 3.15. Isa. 30.18. Jer. 3.12.  
5. Doth not Omnipotent mercy proffer and persuade you to embrace its Propositions of Salvation, and to prevent the ominous strokes of provoked justice? yea, God will have all men to be saved. The grace of God that bringeth Salvation to all men hath appeared. Lo, he proffers it to all. Whosoever will, Ho, every one that thirsteth. He presseth it upon all, who soever thirsteth let him come, let him come, let him come. 'Tis urged yet a fourth time, Incline your ear and come to me. He persuadeth it. Here are waters, here is wine, here is milk, here is bread for you; whatsoever may raise your natures, or relieve your necessities. Here is the good which you seek after, and which alone can satisfy you. He prevents the exceptions, whereupon men stand off, its worth and their unworthiness. Come, buy without money, and without price. He pleads and expostulates, wherefore will ye spend your money for that which is not bread? etc. Why will ye die? Yea, he prayeth and entreateth by his Ambassadors, as though God did beseech you by us, we pray you to be reconciled. Lost man do but suffer me to save thee, poor sinner suffer me to love thee. These are the charms (as one saith 
* Manton on Judas, v. 2. p. 75. ) of Gospel rhetoric: 1 Tim. 2.4. Tit. 2.11. Rev. 22.17. Isa. 55.1, 2, 3. 2 Con. 5.20. Shall your diffidence and despair turn the deaf ear to all this? and frustrate both God's design and your own desires to all eternity.  
6. Hath Omnipotent justice ever condemned any under the publication of the Gospel, but upon the neglect or refusal of the offers of Omniptent mercy? No mercy must disclaim you ere justice can damn you. Vindictive justice must have the permit (at least) of divine mercy, ere it can so punish. This, this is the condemnation, the neglect of that great Salvation mercy shows us, the miserable refusals and abuse of the riches of mercy. Mercy never refuseth till men refuse. What say you? are you willing to be at peace, and friends with that God, to whom you say, you have been so long enemies? Never were there any who were willing to accept the conditions of mercy, and to accord the quarrel of justice, that mercy hath abandoned, or justice arrested, and cast into hell-torments. If you are but willing, truly, throughly willing, be you never so weak, or have you 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 'tis 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 mayst 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 magnify. 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 mercy's 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 refel 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 straight and narrow conceptions of the blessed Jesus. The Angel tells us, This is good tidings of great joy which shall be to all people, that there is born a Saviour which is Christ the Lord. The Apostles testify that God sent his Son to be the Saviour of the world. And if you attend his own say, he assureth you, I came not to judge 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 rejoice to serve you, or if this may satisfy 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 yourself 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, coequal and coessential with the Father, divine honour and our deuce of office, as prayer, etc. 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, etc. But it is evidently and expressly patterned 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 the selfsame spirit: 1 Cor. 12.4, 11.) and from Jesus Christ who is the faithful witness, etc. Shall I need to subjoin what you may perhaps already sense and consider? That Baptism is to be ministered in the name of the Son, and of the Holy Ghost, as well as in the name of the Father: Mat. 28.19.  
Prop. 4. God the Father than is not, cannot be so the object of prayer, as is exclusive either of God the Son, or of God the Holy Ghost.  
(1) For the Son. It is manifest, that all men should honour the Son, even as they honour the Father, He that honoureth not the Son, honoureth not the Father, Joh. 5.23. If you'll review the last prayer of that lively Protomartyr Steven, it is directed hither, They stoned Steven, calling upon God, and saying, Lord Jesus receive my spirit, Act. 7.59. He that runs may read the same requests from the beloved Disciple of Christ, and from his bride the Church, which conclude our Bibles, Come, come Lord Jesus, etc. Rev. 22.17, 20, 21. Lord, remember me when thou comest into thy Kingdom, is the only recorded prayer of the penitent thief upon the Cross: Luk. 23.42, 43. Paul gins (well-nigh) every Epistle with prayers to him, as well as to the Father: Rom. 1.7. 1 Cor. 1.3. 2 Cor. 1.2, etc. And is followed herein, both by John and Peter, 2 Joh. 3.2. 2 Pet. 1.2. In short, this is given us as the character of all true Christians, 1 Cor. 1.2. Act. 9.14. With all that call upon the name of Jesus Christ our Lord. Observe, it is not said, That call upon the name (of the Lord, through Jesus Christ; though this is (no doubt) their duty, and his due, as being the Mediator. It lets us see, that his Saints look upon him not only as a middle person, through whom they pray unto God, but as true and very God, to whom they make their prayers.  
(2) For the Holy Ghost. We are debtors in point of prayer to him, as he also deriveth all our grace and peace to us. We are debtors (saith the Apostle) not to the flesh, but to the spirit; and this not only to live after the spirit, but to lift up our hearts with our hands to him, in spirit and truth. O come (saith the Psalmist) let us worship and bow down, Let us kneel before the Lord our maker; for he is our God, etc. Psal. 95.6, 7, 8. The Apostle maketh application of this part of the Psalm to the Holy Ghost, Heb. 3.7, 8, etc. External and internal worship is due then from us to God the Holy Ghost. The reason which the Psalmist gives us, reach him as well as the other persons. He is the Lord our God he made us, and not we ourselves. The spirit of God hath made me, and the breath of the almighty hath given me life. The inspiration of the almighty hath given me understanding, Job 33.4. c. 32.8. Know ye not (saith Paul) that your bodies are the temples of the holy ghost? Which he elsewhere maketh synonimous with being the temples of God. What then? Therefore glorify God in your bodies, and in your spirits, which are Gods; and therefore glorify God the Holy Ghost. So that inward and outward worship not only may, but must be given to the Holy Ghost: 1 Cor. 6.19, 20. c. 3.16, 17. The Saints of God have offered him therefore their prayers of petition, (see instances Prop. 3.) and the Seraphims do offer him their prayers of praise and thanksgiving, Crying holy, holy, holy Lord God almighty; which with express warrant enough is interpretable to the Holy Ghost, and not to be limited to one, or both the other persons: Isa. 6.3, 9 with Act. 28.25, 26. Shall I add more evidence where there is so much already? Lo,  
1. The objective fundamental and formal ground of prayer is found with the Son, and with the Holy Ghost, as well as with the Father. Is the Father God? so is the Son. God over all, blessed for ever, Rom. 9.5. And the Holy Ghost is called God, not less than three times in one Scripture, 1 Cor. 3.16, 17. I forbear ampler testimonies, because you acknowledge this fundamental truth. Is the Father an omnipresent majesty, pray we where we will? so is the Son also. Hear him, Wheresoever two or three are gathered together in my name, there am I in the midst of them, Mat. 18.20. So likewise is the Holy Ghost. Whither shall I go from thy spirit, saith the Psalmist? i.e. I can go no whither, but thy spirit is with me, Psal. 139.7. Is the Father an omnipotent mercy? pray we for what we will, he is able to hear and help us. So also is the Son, the mighty God, the almighty, Isa. 9.6. Rev. 1.7, 8. And so likewise is the Holy Ghost. All these worketh that one and the selfsame spirit, dividing to every man as he will, 1 Cor. 12.11. Briefly, is the Father omniscient? knowing what we pray for, how we pray, what are the purposes of, and what principles are at act in our hearts, and in what proportion, and when it is best to answer our prayers, and to accommodate our desires and distresses. So is the Son, he knoweth what is in man, the very heart and reins, he knoweth all things, Joh. 2.24, 25. c. 21.17. Rev. 2.23. And so also is the Holy Ghost, he searcheth all things, yea the deep things of God, 1 Cor. 2.10, 11, 12.  
2. For the object of faith. Is it the Father only? Nay so is God the Son, and God the Holy Ghost. And if the object of faith then of prayer also, Rom. 10.14. Mat. 28.19. That the Son is the object of faith seems to require little or no proof with him that believes the Scriptures. Since they were written to this very end, that we might believe in the name of the Son of God, and that believing we might have life through his name, Joh. 20.31. 1 Joh. 5.13. And he that disbelieveth or denieth this, disbelieveth or denieth the Father also, 1 Joh. 2.22, 23, 24. Here was the blessed faith of Peter, the rock, the bottom, or foundation upon which the Church is built, Mat. 16.16, 17, 18. Hitherto also our blessed Saviour calleth his. Ye believe in God, believe also in me, Joh. 14.1. The Holy Ghost is the object of faith likewise. I believe in the Holy Ghost is one, and an eminent article of the true Creed of Christians. Plain it is, that the wisdom of the Spirit is the wisdom of God, the power of the Spirit is the power of God, the testimony of the Spirit is the testimony of God. And if we may and should believe the witness of men, much more the witness of God, for the witness of God is greater. It is the Spirit (who is one God with the Father and with the Son) that beareth witness, because the Spirit is truth; and therefore to be believed relied upon as the Apostle argueth, 1 Cor. 2.1, 4, 5. 1 Joh. 5.6, 7, 9 He that believeth not in the Spirit than believeth not in God. He that tells a lie to the Spirit tells a li●●to God; not unto men but unto God, Act. 5.3, 4.  
Prop. 5. The Father, Son, and Holy Ghost being verily and truly Gods, and being distinct persons in the one only and same Godhead; we may then (according to the grounds laid) direct our prayers to God with express mention of one only, or of more, or of all the persons in the Godhead. The laudable examples in Scripture may evince the lawfulness hereof. Paul directs his prayers with the express mention sometimes but of one person, Ephes. 3.14. Sometimes of two persons, 1 Thes. 3.11. Sometimes of all three, 2 Cor. 13.14. John and Steven explicitly address themselves to the second person, Rev. 22.20. Act. 7.59. Paul attests the third person, Rom. 9.1. as well as others apply themselves to the first person; and St. John invocates all three persons, Rev. 1.4, 5.  
Prop. 6. The Father, Son, and Holy Ghost being but one only God, of one nature, mind, will, power, Godhead, they are therefore (according to the first Proposition) to speak strictly and properly, but one only formal object of prayer, and of other parts of religious worship. So that our Saviour bids us baptise (not in the names but) in the name of the Father, and of the Son, and of the Holy Ghost, Mat. 28.19. Not only to intimate their coequality in power and authority among themselves, as being one and the same God, with whom are no degrees of power or perfection: But to instruct us how we should consider of, and come before them in that, and in all other acts of worship upon the same reason, as those that are coessential, and co-equally the original and object of all (as natural, so) instituted worship. Thus also were the Priests bound to say in blessing the people, Jehovah, Jehovah, Jehovah bless thee, etc. Num. 6.24, 25, 26. Thereby pointing them and us; That though they are distinguished in their personal subsistence; yet they are not to be divided in our prayers and supplications. Rather that as these three are one in the unity of the divine essence, so they should be eyed as one in the unity of an end or object in all our devout and religious exercises.  
Prop. 7. In directing prayer therefore to God with express mention but of one or two persons, the Saints of old did not, and ourselves ought not to exclude the other person or persons, because they are all one God, coequal and coeternal, co-existing with each other, yea in each other, in the same Godhead. Believe me (saith Christ) that I am in the Father, and the Father in me, Joh. 14.11. You need not any proofs from me, that the Godhead or divine nature and excellency is the formal and adequate ground and reason of divine Worship. Or that these three persons are God, and therefore equal in the Godhead, equal in glory; not one greater or less than another, not one above or below another. These premises being of infallible verity, the inference is plain and obvious, therefore are they to be equally worshipped; not one more or less than another, not one above or beneath another. For there being no difference or degrees in the ground and adequate reason of the divine Worship that is due unto them, there can be no difference or degrees admittable with any ground or reason in the worship that is done unto them. If one be not less a God than another, one may not be less glorified than another.  
Prop. 8. Yet lastly, the Father being the fountain and first principle (though not of their essential subsistence, yet) of the personal subsistence of the Son, and of the Holy Ghost, (of which in the next Question) and so of their peculiar manner of working ad extra, or without the Godhead, (viz. the Son working from the Father, and the Holy Ghost from them both.) The Saints therefore have, and yourselves may eminently (though not exclusively) direct your prayers to God the Father; yea, and that for those benefits which come to you, by the more especial and eminent operation of God the Son, or of God the Holy Ghost. 'Tis easy to instance. Paul blesseth the God and Father of our Lord Jesus Christ for all the blessings in and by Christ, the remission of his sins, the redemption of his soul, etc. Ephes. 1.3, etc. Then beseecheth he, that the God of our Lord Jesus, the Father of glory may give unto them the spirit of wisdom and revelation in the knowledge of Christ, ver. 17. etc. And again, Chap. 3. v. 14, 15, 16, 17. I bow my knees (saith he) unto the Father of our Lo●● Jesus Christ, that you may be strengthened by his spirit, that Christ may dwell in your hearts by ●aith, etc. Much to the same effect is the prayer of Peter. Blessed be the God and Father of our Lord Jesus Christ, etc. 1 Pet. 1.3, 4. Not to mention those passages of the Psalmist, Uphold me with thy free spirit. Led me by thy spirit, etc. Psal. 51.12. & 143.10.  
Q. 2. How may we order our thoughts aright in distinguishing these three persons, Father, Son, and Holy Ghost?  
I am not willing to weary either myself or you with a needless discussion of what you intent by this expression, order your thoughts aright. I suppose you would not have me understand thoughts so much in their larger and less proper notion and acceptation, (as they include all the interior acts of the Soul) as in their more limited, strict and proper sense, as they import the acts and apprehensions of the intellect. And that your meaning is how you may order your apprehensions (or more briefly may apprehend) aright in or touching the distinction of those persons. And truth is according as your thoughts are well or ill ordered in this strict sense, that your apprehensions are either fitting or faulty, so will your thoughts be in that larger sense; all the other inward motions of your Soul with relation hereunto, will be well or ill ordered, more free or more faulty. This only I shall therefore further premise.  
Father, Son, and Holy Ghost, are and may be presented to our thoughts under a twofold consideration. 1. Common or essential, as they are God. 2. Peculiar or personal as they are persons in the Godhead. And this consideration of them is either 1. More absolute, as they all subsist in the unity of the same nature. Or 2. Merely relative in the order of one person to another, and distinction of one person from another. And now in accord to your desires, I offer you these Directions.  
Direct. 1. Think of Father, Son, and Holy Ghost, as divine and increated persons. That they are persons I do not attempt to confirm because you already confess both thing and name, as that which best agreeth to the Scripture-expression, as it doth Heb. 1.3. 'Tis true, that this term person doth import the most excellent kind of subsistence, viz. intelligent and rational. (We call not the best of brutes a person). But in that this term is extended to Creatures, to Men, to Angels; you are to think of Father, Son and Holy Ghost as increated persons, from whom therefore you must remove all creature-imperfections, even in your very thoughts. As,  
(1) Created persons are of a determined, or rather finite nature. 1. Of finite perfections, 2. of a finite presence, 3. of finite power, and 4. of a finite permanence or duration. But these increated persons are infinite in their nature, the Godhead being infinite. 1. Of infinite perfections. Touching the Almighty we cannot find him out, Job 37.23. Canst thou by searching find out God? Canst thou find out the Almighty to perfection? It is as high as heaven, what canst thou do? deeper than hell, what canst thou know? etc. Job. 11.7, 8, 9 2. Of an infinite presence. Do not I fill heaven and earth? saith the Lord. Yea, blessed Lord, whither shall I go from thy spirit? or whither shall I flee from thy presence? Jerem. 23.24. Psalm 139.7. etc. 3. Of an infinite power. I am God almighty, saith he. Is any thing too hard for me? etc. Gen. 35.11. Jer. 32.27. 4. Of an infinite permanence or duration. From everlasting to everlasting thou art God. He is the high and lofty one that inhabiteth eternity, Psal. 90.2. Isa. 57.15.  
(2) Created persons are of a divisible and compounded nature, and therefore changeable. But these increated persons are of a most indivisible, simple and immutable nature. For so is the Godhead, a most pure, a most perfect nature, without the least change, without the least composition. Each person is called Jehovah, who is what he is; viz. a most pure and perfect being; without variableness, or so much as a shadow of turning, Exod. 3.14. Jam. 1.17. God is light, and in him is no darkness at all, 1 Joh. 1.5.  
(3) Created persons are of a dependent nature. As all created persons depend upon their first cause or principles for their continued preservation; so the nature doth depend upon its proper person, for its support or sustentation. But now the divine nature, which is in these three persons, doth not depend upon any or upon all these persons for its sustentation or subsistence. But all three persons subsist in this one independent nature, as is said of the subsistence of the Son, Phil. 2.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subsisting in the form, i.e. in the essential form of God, as being equal with God, as it follows. The Godhead itself is independent, or it is not Godhead, or it is not infinite. He is Jehovah: which implys that his being is neither from, nor for, nor in, nor by any other, but is most absolute and independent. I am the first, and I am the last, and beside me there is no God, Isa. 44.6. c. 45.21, 22.  
(4) Created persons are of different natures; numerically different, though not specifically. True it is, that Peter, Paul, Philip, are of the same specifical nature; i.e. they are all of them men; but they are not of the same singular or numerical nature; i.e. they are not the same man. But these increated persons are of the same nature, not only of the same specifical, but of the same singular nature; they are the same God. That as you may safely say, God the Father, God the Son, and God the Holy Ghost: So you must think and say of them, that they are one and the same God, one and but one. These three are one, 1 Joh, 5.7. Hear, O Israel, the Lord our God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one Lord. You must not then think of these three uncreated persons, as you would of those three created, as if these were distinct Gods, as those are distinct men.  
(5) Created persons have many different accidents, and are distinguished from each other by a congeries or heap of accidents, as time, place, etc. But these increated persons are of that infinite perfection, as being the same God, that they are above any such thing as an accident. The infinite simplicity of the Divine nature cannot admit of such finite things as are accidents, as also nor can its immutability. 'Tis a confessed maxim amongst Christians, Whatsoever is in God is God. I have sworn by my holiness, saith God, Psal. 89.35. God swore by himself, saith the Apostle, Heb. 6.13. God's Holiness than is God himself. 'Tis true the Father, Son, and Holy Ghost are distinguished by their personal properties; or if you will needs so call it by their personal attributes. But they are not different by any personal accidents, as James and John are. This their perfect nature is utterly alien from, and abhorrent of.  
Direct. 2. Think of Father, Son, and Holy Ghost, as the same God, subsisting in one and the same undivided essence or Godhead. See that you do not divide the nature when you distinguish the persons. Therefore John having shown you these three distinct persons, immediately subjoineth that they have but one undivided essence, 1 Joh. 5.7. The same in effect doth Jesus, Mat. 28.19. as we have noted before, Q. 1. Prop. 6. Enough may seem to have been already spoken to this, both there, and but even now. But I add, you should not only think of them as one and the same God, in the same most single essence, but think of them as inseparably subsisting in and with one another, in the unity of this same essence. That the Son subsists in the Divine nature or essence you saw but even now from Phil. 2.6. Direct. 1. That the Son and Father subsist in the same Divine essence is manifest, in that the Son is the express, image of his Father's person or subsistence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and his Father and he are one in essence, Heb. 1.3. Joh. 10.30. The Holy Ghost therefore must and doth subsist in the same essence; for he is one God, with the Son and Father, 1 Joh. 5.7. Believest thou not, saith Christ to Philip, that I am in the Father, and the father in me? And then he calleth upon him from his word and from his works, which were the Fathers in and with him. Believe me, that I am in the father, and the father in me, Joh. 14.10. And again afterward, he assureth his Disciples, That at that day (when the Holy Ghost the Comforter should be more plentifully communicated to them from the Father at that day) ye shall know that I am in the father, ver. 20. Now the Holy Ghost being coessential with the Father, and with the Son, and subsisting with them in the same single and omnipresent nature, doth therefore also subsist in and with the Father and Son, and they also in and with the Spirit. In short then, you must so think of them that you do not divide when you do distinguish them. 1. Think of them as whose essential attributes are undivided. That the Son and Holy Ghost are equally excellent, infinite, immutable, etc. with God the Father, because God equal with the Father. And there can be no inequality betwixt them who are all infinite, Phil. 2.6. 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, quickening the dead, etc. 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 than 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 than 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. etc. 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. 'Tis not said it, but he shall lead you, he shall glorify 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. 'Tis 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, Judas 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 myself; I do nothing of myself but as my Father hath taught me, etc. The Son can do nothing of himself but what he seethe the Father do, etc. 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 show 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 proceed; which the infiniteness, simplicity and immutability thereof can no way admit. Yet the Father doth beget, the Son is begotten, and the Holy Ghost doth proceed. Think of the Divine essence then. 1. As one, only one, most singly and singularly one. But think of the Divine persons as three, three distinct subsistents in this Divine essence. 2. Think of the Divine essence as only of and from itself; but think of the Divine person of the Son as of or from the Father, and of the Holy Ghost as from them both. 3. Think of the Divine essence as common or communicated to all, and to each of the three persons. But of the persons as incommunicable, and impredicable of one another. The Father cannot be the Son, nor the Son the Father, etc. 4. The Divine essence (to conclude) is of absolute consideration, a person is of relative consideration. A person (in the notion thereof) includeth, over and above the essence, a relation, as of the Father to the Son, of the Son to the Father, of both to the Holy Ghost, and of the Holy Ghost to both. A person in the Godhead is the Godhead distinguished by an incommunicable relative property. These things have received proof already; therefore I forbear here.  
Direct. 5. Think of this Trinity of persons, in the unity of the same essence, not only with distinct apprehensions, but with dearest appretiations, with deepest abasements of thyself with divinest admiration of them, with devotedst adhesion, with deliciousest affections, and with devoutest actions.  
(1) With dearest appretiations. The top of your blessedness or felicity is union and communion with this blessed Trin-unity. Let your highest thoughts turn in hither, and take up here. Prefer one God in three persons beyond all other good, and price him as your highest and only chief good. The glorifying and enjoyment of these three glorious persons in the one glorious Godhead is the business and blessedness of the glorified ones, to all eternity as is (not obscurely) intimated, Rev. 4.8.— Holy, holy, holy Lord God almighty. Let this mystery therefore have the highest throne in all the thoughts of your mind. Say with David, Only [marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] my soul waiteth upon God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth the plurality of persons in this one nature, Psal. 62.1. To have the trin-une God your God is the highest happiness; and therefore calleth for your highest appretiations. The fellowship of the Father, Son, and Holy Ghost was the highest felicity, the Priests could wish unto the people; or Paul unto his Corinthians, or John unto the seven Churches, Num. 6.23.27. 2 Cor 13.14. Rev. 1.4.5.  
(2) With deepest abasements, the Angels themselves cover their faces, and the four and twenty Elders with their golden Crowns fall down before the Throne of God, when they come to see and celebrate this glorious Mystery; to cry Holy, Holy, Holy, Lord God Almighty, Isa. 6.2, 3. Rev. 4.8, 10. How much more should we that dwell in Houses of Clay! Here, if ever; should reason lower its Topsail, and strike or stoop rather to Revelation. Flesh and Blood cannot reveal, nor doth, without the spirit of faith receive this mysterious union of three persons in one nature; or that other, of two natures in one person, one Christ. Though these are not against, yet are they above reason, Matth. 16.16, 17. 1 Cor. 2.11, 12, 14. But if reason itself call for Elijahs Mantle wherein to wrap its face from this dazzling glory: what are our Rebellions! our Sins! what malignity is in them! and what murmuring should be by us! while every sin is a dart thrown at this glorious Essence, and as it were a study of dissolving the substantial union of these three glorious Subsistents. It is enmity against God, contrariety to God, nor is any one an enemy to God, or he to them but by and for sin, Rom. 8.7. Levit. 26.23, 24. Isa. 63.10. This is that which crucified the Son, quencheth the Spirit, and puts contempt upon the Father. Once more your very relation to so high a God should humble you: Let my soul boast itself in him; but blush and be ashamed in me, who am I? or what is my life, or my Father's Family in Israel, that I should be Son-in-law to the King? Worm that I am and no man! not worthy of the least of all thy mercies! infinitely below thee as I am thy Creature; yet more infinitely as I am a Sinner, and yet will this glorious God become my God? these glorious Persons become my Portion? God the Father become my Father? God the Son my Saviour? God the Spirit my Sanctifier; I have seen thee Holy, Holy, Holy, Lord God Almighty, with the Eye of Faith I have seen thee: Behold I am vile, what shall I say unto thee? Infinitely, Infinitely, Infinitely am I unworthy of thee, I Repent and Abhor myself in dust and ashes; compare Isa. 6.3. with 5. Job. 42.2.7.40.4. But I may not so expatiate.  
(3) With divinest admiration. Angels adore this mystery, and shall not men admire this mystery? Isa. 6.3. here are such depths as I cannot wade through, can only wonder at. One, yet Three! Three, yet one! God the Father begetting God the Son, and yet the Godhead of the Son unbegotten! God the Holy Ghost proceeding from both, and yet the Holy Ghost God Coeternal and Coequal with both! All these one God in each other! Alius & alius, yet not Aliud & aliud! these are matters I find beyond my reason to comprehend, 'tis too short to reach them, yet find reason to confess & believe, because God hath revealed them. O that I could more devoutly admire, where I cannot distinctly apprehend concerning the Eternal generation of the Son, and procession of the Holy Ghost! And let my reason never cavil at that which is infinite, but remember continually that itself is finite! There are fewer difficulties in that than in this subject, where the Apostle falls off from a strict discussion, and falls into a devout admiration, O the depth! O the depth of the riches both of the wisdom and knowledge of God How unsearchable are his judgements, and his ways past finding out? Rom. 11 33.  
(4) With the devotedst adhesion of your understanding to this fundamental truth, of your will to this fountain-goodness. You are baptised in or into (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Name of the Father, and of the Son, and of the Holy Ghost, Matth. 28.19. Here abide, I exhort you with Barnabas that with purpose of heart, you would cleave unto the Lord, Act. 11.23. Here is enough in the glorious Trinity to take up every thought of your heart, and whereon to employ every faculty and power that you have. Here is the universality of truth to content your understandings, and of goodness to content your wills and affections. What truth, what good, what perfection, that bears proportion to such an intelligent and immortal nature as your souls are of, that is not to be found with this one God in these three persons? your blessedness is lodged up here, Numb. 6.24.25, 26. As much as you loosen from hence, you lose of blessedness.  
(5) With diliciousest affections How can you think of this glorious trinunity as your God, and your objective felicity, and be not taken up, yea transported with joy? Here are the ravishing enjoyments of the restless joys of Saints and Angels above in glory, in their communion with these three holy persons, in the Almighty Godhead, Rev. 4.8. How can you otherwise choose than be pleased with these undivided persons, who are to you an undivided portion, and an eternal blessedness? Is there any such garden of delights and comforts, as in contemplating the divine persons and perfections, especially as they are yours in so near and dear a relation? Where is your love? where is more loveliness? If you have any thoughts to lay out in love, here bestow them, who can never bestow them elsewhere with more comfort, or with better cause. In the Godhead, lo the perfections of love. Infinitely loving is too low an expression for him, he is infinite love, for God is love, 1 Joh. 4.8. In each person, lo the prints of love. The Father hath so loved you, as to give his only begotten Son to you, ver. 9.10. Joh. 3.16. The Son hath so loved you, as to give himself for you and to make a Bath of his own blood to wash you, Gal. 2.20. Rev. 1.5. The Spirit doth so love you, as to apply all the behoofs of the Father's electing love, and of the Sons redeeming love to you, and to shed abroad the blessed beams thereof in you. Tit. 3.4, 5, 6. Rom 5.5. How can you think of such united loves, and not be wrapped up into ecstasies of love for them, that are so loving and so lovely!  
(6) With devoutest actions. The union of these three glorious persons, in the one glorious Godhead calls for the united power, and putting forth of all your graces. Every Saint should be a Seraphim, when he cometh to celebrate this mystery of mysteries, in regard of the fervour and vigour of each renewed faculty and quality. Here is employment for every gracious habit. Here are infinite united excellencies to induce their most intensive, extensive and united exercise. Now for the strongest faith, love, hope, etc. to give glory to God, for of him, and through him, and to him are all things, to whom be glory for ever, i.e. say some, (Aug. de Trin. l. 6. c. 10. Lomt. sent. l. 1. dist. 36.) of the Father, through the Son and for the Spirit, Alleluja, Alleluja, Alleluja, to these three glorious persons, and again, Amen Alleluja, to the one only Eternal Godhead! to allude to Rev. 19.1, 3, 4, 6. Glory be to the Father, and to the Son, and to the Holy Ghost. A doxology of great antiquity, and of as great authority.  
Thus may your thoughts walk freely, and work effectually, powerfully, practically upon this most worthy subject. I advise you not so much to speculative thoughts, as to those that are practic; which will affect your heart, and not amaze the head. The Trinity in Unity, and Unity in Trinity hath in it amazing difficulties, such as may puzzle the profoundest wits; such as I am not ashamed (with Justin Martyr) to confess, I can neither satisfy myself in, nor counsel others to search after. An holy Circle of the humblest admiring and highest believing will best com, in this an holy Christian. Let your thoughts run backward and forward in this holy round, from believing forward to admiring, where your short and straitened reason cannot comprehend: And from admiring backward again to believing, because Scripture Revelation hath made it clear. That of Nazianzene hath frequently affected me. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nondum pervenio Illigere hoc unum, & tum his tribus luce circumtundere pervenio haec divid re & in hoc unum super haec.  
Q. 3. How may we order our thoughts aright concerning these three distinct persons as to Prayer?  
What hath been already premised, in answer to the two former questions may perhaps seem enough to others for clearing of this also. Thither I must remit you in a great part for satisfaction, and shall only subjoin these six ensuing propositions which will be of good and great use, if you therewith take in what hath been already tendered you, for the right directing of your Prayers to these divine Persons, (which as your late discourse prompts me to think, was the great design you leveled at by this general question) and for resolving those difficulties which seem to perplex you.  
Prop. 1. Though you are to distinguish the persons, yet it is not your duty in prayer to present unto each person distinct petitions. I confess you may do it as Paul and the Priests sometimes did, 2 Cor. 13.14. Numb. 6.24, 25, 26. But there is no command that you must do it, and if you consult examples, you may find a whole constellation of Saints by whom it was not done; Mat. 11.25.26. Joh. 17.1.5. Eph. 1.17. Phil. 4.20. see Q. 1. Prop. 5.  
Prop. 2. Though the distinction of the persons should be preserved, as in habit within your thoughts for the right presenting of your Prayers; yet it is not your duty to put it forth into act, in every prayer you present. For 1. There is no command for it, either in the unwritten book of nature, or in the written books of Scripture. And where there is no law there is no transgression, Rom. 4.15. 1 Joh. 3.4. 2. Your capacities being considered which are very straight and narrow, it becomes incompossible with those concerns of Prayer which you have in hand, to carry along a distinct view of these distinct persons in every distinct Petition. You have a command 1 Cor. 10.31. Whatsoever ye do, do it all to the glory of God. An unintermitted intention of God, in every act of our lives, is granted to be neither needful nor possible. But if our intentions be (not formally and explicitly, but) only virtually and implicitly referred hither: so that we refer not any action to such an end, as is not consistent with this end, and that we actually refer all our actions to such ends, as are in connexion with and in subordination to it; and if the habitual intention and respect of our hearts be toward God and his glory upmost, and these intentions be often actuated and awakened. I say if it be thus, then have we Evangelically satisfied this commandment. You will easily make application of what I have said, to the illustration of this proposition. Be sure you do preserve upon your thoughts the necessary distinction of these persons, in the one only Godhead which is the object of Prayer, and though you do not explicitly mind their distinction in every Prayer; Yet let not your minds so fluctuate in any Prayer, as either to divide the Godhead or to exclude any person therein, or to confound all the persons in whatsoever Prayer, see Q. 1. Prop. 3, 4, 6, 7.  
Prop. 3. It is requisite, and (at least) expedient for the right directing of your Prayers, frequently to actuate such thoughts in and about the distinction of these persons before Paayer. Because this serves thereunto as a means to its end. There is not only a habitual, but an actual preparation of ourselves prerequired to Prayer, Job 11.13. Isa. 64.7. Psal. 108.1. The actual presenting of the divine essence to ourselves, and pressing the glory thereof upon our Souls which eminently shineth forth in all these persons, is admirably preparatory hereunto; and hath a powerful influence, per modum objecti upon our minds, wills and affections; both to fetch them off from other pursuits and objects, and to fix and unite them in, and to the present office; To allure the heart to draw nigh to him, to awe it with the dread of him, to advance it to a dependence on and delight in him, and to abase & shame us in the sense of our distance from him as Creatures, and the dishonour we have done to him as sinners: as you have seen (in effect) already, Qu. 2. Direct. 5. The Doctrine of the Trinity is as all Theological Doctrines are, a Practical Doctrine; The Scriptures propound it in order to Faith and Worship. Not one of these persons, but is the object of both; as I have already proved, Q. 1. Prop. 4.  
Prop. 4. In actuating distinct thoughts upon these distinct persons, in the undivided essence, we may read (and thence recollect) many encouragements and inducements to Prayer, both of petition and Praise. Think of them in their essential union, and whatsoever of obligation on inducement, an infinite, immutable, absolute, all-sufficient, most pure, most perfect goodness and truth may offer you for your encouragement in Prayer, here it is, your Faith may freely take it up and improve it. Think of them in their personal distinction. And here also what is there (rather, what is there not?) that may persuade and encourage Prayer? Let me intimate a few things.  
(1) Think you of God the Father? The thoughts of that very name cannot but take with an ingenuous nature, and will bring his Children with Reverence and with Confidence upon their knees as it did Paul, Eph. 3.14. But you must think further of him as the Father of our Lord Jesus Christ. (ibid.) This consideration in confession, will not only bend the knee but break the heart, Luk. 15.18. Zech. 12.10. This will immediately set the Soul a blessing of him: Blessed be the God and Father of our Lord Jesus Christ, 2 Cor. 1.3. Eph. 1.3. 1 Pet. 1.3. Yea, and send your Soul a begging to him, and crying after him Abba Father, i.e. Father, Father, O that the God of our Lord Jesus Christ, the Father of mercies, would give unto you the spirit of wisdom and revelation in the knowledge of him etc. Gal. 4.6. Jer. 3.4. Eph. 1.17 etc. Lo. 1. hence may your Soul resume, he is my God and my Father. This was that blessed news which Mary must bring from Christ to his Disciples. Behold I ascend to my Father and your Father, to my God and your God, Joh. 20.17. 2. Hence may you Soul reason down all discouragements, 1. Why may I not adventure? 'tis not the presence so much of a Judge as of a Father, is it not my Father that reacheth me out the Golden Sceptre? There is something of encouragement that he is my Father by Creation, the eyes of all may, and do wait upon him, and he gives them their meat in due season. But how much more of encouragement is there, that he is the Father of Christ? my Father in my Christ. Here your faith may see boldness and access, with confidence, by the faith of him, Eph. 3.12. 2. What may I not ask and have? He is able to do exceeding abundantly for me, above all that I can ask and think; who could beget an only begotten Son, in his own unbegotten nature etc. yea, and he is willing too. He that spared not his Son, but delivered him up for us all: how shall he not with him freely give us all things, Eph. 3.20. Rom. 8.32?  
(2) Think you of God the Son? The very thought of his relation to the Father will be taking and transporting to honour him, and it will be your honour. The Father loveth the Son, and showeth him all things that himself doth; hath committed all judgements unto the Son, that all men should honour the Son even as they honour the Father: And if any serve me (saith he) him will my Father honour; Job. 3.35.5, 20, 22, 23.12.26. What! the only begotten Son of the Father, the Angels worship him upon that account; and how should we whose nature he took, for whose sake he suffered, etc. how should we much more adore him, think of this Sonship? 1. It will afford you boldness in Prayer. You need not solicit the servants about the Court, Angels or Saints departed to present your petitions for you, the only begotten Son of the King of Kings, who is in the bosom of the Father, that hath his Father's Eye, his Father's Ear, his Father's Heart, yea his Father's Essence, bids you come with boldness & in full assurance of faith by him; Tells you, that he will be your Advocate, and that he is now at the right hand of his Father your intercessor, Eph. 3.12. Heb. 10.20, 22.7.25. 2. It may assure you the blessing prayed for. Can you think the Father will deny his only begotten Son? of the same mind, will, nature with himself? who taketh your petitions out of your hand (or heart rather) and tenders them in your behalf unto his Father. All things that the Father hath are mine saith Christ, Joh. 16.15. Whatsoever ye shall ask the Father in my name he will give it you, ask and receive that your joy may be full, ver. 22, 23, c. 15.16. This comfort, this confidence have we that believe on the name of the Son of God, 1 Joh. 5.13, 14.  
(3) Think you of God the Holy Ghost? Lo this is the spirit of adoption, whereby we cry Abba, Father; He proceedeth from, and is one with the Father and with the Son, and that to further your union and communion with himself and them: He is not only a spirit of adoption to the Saints, but a Spirit of supplication in the Saints; Rom. 8.15. Zech. 12.10. If the temptations of the flesh pull you back, let the thoughts of the Spirit put and prick you on, that you make it a work not of formal saying, but of fervent praying; Praying in the Holy Ghost, Judas 20. The thoughts of him 1. Led you to the origine of ability for prayer. Prayer is too hard for flesh and blood; which therefore hangs backward: your thoughts now prompt you an omnipotent help. We know not either what we ought to pray for, or how to pray for it as we ought. Now the Spirit helpeth our infirmities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands as it were over against us at the other end of the burden and puts under his shoulder with us, and so, we may carry the right of this duty cleverly and come off cherily, Rom. 8.26. 2. Leave your hopes of the acceptance of your prayers. This is not the Spirit of the world but the Spirit which is of God. And God knoweth what is the mind of his own Spirit, who, for matter and manner maketh intercession in the Saints, as the Son doth for the Saints, according to the will of God, 1 Cor. 2.12. Rom. 8.26, 27. Gal. 4.6. Nay this Spirit is God, existing in, and equal with the Father and the Son, in the same Godhead: And therefore God the Son cannot deny to tender, God the Father cannot deny to take what Prayers are presented by you in the power of the Spirit. Let the thoughts of the Holy Ghost then be more frequent and familiar with you before prayer. The thoughts of him will put you at a greater distance from, and upon a greater defiance of your own fleshly appetitions and inclinations in Prayer, will prompt you what you should desire in prayer, how, and for what, will put you into a more Spiritual frame and disposition for Prayer; yea, and upon praying for a more abundant and efficacious influx and assistance of the Spirit of Prayer; which your heavenly Father will be sure to give unto them that ask him; Luk. 11.13.  
Prop. 5. You may proportionably order your thoughts concerning these distinct persons as to prayer, by considering of and conforming your Prayers to the distinct manner of their existence and operation, in the Godhead which is the object of Prayer. The promises make this plain enough without more proof. But it is needful that I Instance, and be more particular as to both their existence and operation.  
(1) As concerns the distinct manner of their subsisting in the same Godhead, which hath been delivered you before on Qu. 2. This may direct you how to order your thoughts and their whole transaction, both. 1. As to their persons, 2. As to your praises and petitions, 3. And in or as to both, as the persons are united with each other, in the same Essence.  
(1) As to these persons. I advise you to apply yourself to the Father through the Son, by whom alone you can hope for acceptance, & by the Spirit, from whom you must have ability and assistance. The Father is the first Person in order of these personal subsistants, that giveth subsisting life both to Son and Spirit. The Son is the second or middle Person subsisting of and from the Father, and with the Father emitting or sending forth the Spirit. The Spirit is the third and last in the order of these three Persons, subsisting of and from them both; and sent forth by both of them. So than though it be not always necessary to keep this order of the persons in your mentions of them, in prayer to all three persons; (because you find clear precedents, by whom this order mentioned was not observed; 2 Cor. 13, 14. Rev. 1.4, 5.) Yet it is always necessary as to the inward manner and intentions of your mind, that your applications be by the spirit (by his assistance.) 2. through the Son (through his mediation, trusting by and for him to find acceptance) to the Father, (who through the Son and by the Spirit giveth out answers.) As the Apostle doth more than intimate, Eph. 2.18. Through him i.e. the Son, We have an access by one Spirit unto the Father.  
(2) As to your praises and petitions. This lets you ●●e what a wide and an effectual door is opened to you. To ask from, and acknowledge to the Father all those blessings, which come to you by his giving of the Son, Eph. 1.3. 1 Pet. 1.3. And to Father and Son, whatsoever benefits are communicated to you, by their giving of the Spirit, Rom. 15.13. 2 Cor. 1.21, 22. So that you need not determine, nor should limit your requests or thanks to that only person, from whom these blessings do in a more especial manner proceed. The Father being the first principle of personal subsistence, all things are from him by the Son, and all things are referred back again by him to the Father, 1 Cor. 8.6. Joh. 5.19. The Spirit subsisting from both, and being sent out by both refers you back in all, both to Son and Father. John 16.13, 14, 15. Gal. 4.6.  
(3) As your prayers look upon all the Persons, as inseparably united in the same essence. Learn to admire their mutual inexistence one in another, and in the same Godhead. Which our Saviour's example in that solemn prayer, Joh. 17. may instruct you. As thou, O Father, art in me, and I in thee etc. ver. 21. Think you upon the Father? Therewith admire and adore the Son; who is the brightness of his Father's Glory, and the express image of his person, Heb. 1.3. Think you of the Son? therewith admire and adore the Father, He and his Father are one, Joh. 10.30. Think you of the Holy Ghost? Therewith admire and adore both Son and Father. He proceeds both from the Father and from the Son, Joh. 15.26. Think you of any? admire and adore all. They are all one eternal perfection, one God, 1 Joh. 5.7.  
(2) As to the distinct manner of their working. What it is you have seen already, Q. 2. Direct. 3. n. 4. The Son worketh from the Father, and the Spirit from them both. This directs you not only how to apply yourselves to these persons; (to the Father through the Son by the Spirit as before,) but also in and for what, viz. according to the more appropriate works of each person. 'Tis true there is no work of the Godhead without itself, but it is common to, and predicable of every person in the Godhead. But yet (as some will observe) it is usual in the Scriptures to ascribe the former, middle, and latter part of these external works with proportion to the distinct order of these undivided agents. I instance the great work of man's Salvation. Our Salvation may be eminently considered in three parts or steps, 1. The appointment, 2. The acquisition, 3. The application of it.  
1. The former part, the appointment of man to Salvation, Election which is the first step is eminently ascribed to the first person, the Father, Eph. 1.3.4, 5. Gal. 1.15.16 Who hath appointed us to Salvation by his Son, through Sanctification of the Spirit, 1 Thes. 5.9. 2 Thes. 3.13 Elect according to the foreknowledge of God the Father, through Sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ saith Peter, 1 Pet. 1.2. The Father then should eminently have the glory of our election, in our prayers of thanksgiving as the Apostles render it him, ver. 3. Eph. 1.3, 4, etc.  
2. The middle part, the acquisition of Salvation for man in redemption, is eminently ascribed to the middle or second person, the Son, who in the fullness of time was sent forth from the Father, and offered up himself through the eternal Spirit, that he might obtain eternal redemption for us, and we might receive the adoption of sons by him, Gal. 4.4, 5. Heb. 9.12, 14. And so in him we have redemption through his blood, it being the blood, though of an humane nature, yet not of an humane but of a divine person, the Son of God, And so God is said to purchase the Church with his own blood, Col. 1.13, 14. Eph. 1.6, 7. Act. 20.28. The Son then should eminently have the glory of our redemption in our thanksgivings and supplications, as they give it him, Revela. 5.8, 9  
3. The latter part, the application of Salvation to man, which is begun in Sanctification and Consummate in Glorification, is eminently ascribed to the last person, to the Holy Ghost, who is therefore called the Spirit of Holiness, 2 Thes. 3.13. 2 Pet. 1.2. Rom. 1.4. The Father predestinateth none to happiness but through holiness. The Son hath purchased happiness for none but such as partake of holiness. The Spirit, that proceedeth from the Father and the Son, printeth out their holy image upon us. And so we are saved according to the mercy of the Father, for the merit of the Son, by the washing of regeneration and renewing of the Holy Ghost, and are now acceptable being sanctified by the Holy Ghost, Tit. 3.4, 5, 6. Rom. 15.16. The Holy Ghost than should eminently have the glory of our sanctification, as also of the glorification of our souls and bodies, which is likewise by and from him. Rom. 8.11.  
Prop. 6. You may piously direct your thoughts in Prayer, touching those distinct persons, by a deliberate view of what others have done in their applications to all those persons, and by doing accordingly. The laudable examples in Scriptures are left us for imitation in the like circumstances. The blessing wherewith Paul concludeth his Epistle to the Corinthians shall be the only instance I will produce and prosecute: which will both give to, and receive light from the last proposition. The Grace of the Lord Jesus Christ, the love of the Father, and the Communion of the Holy Ghost be with you all. Amen. It is true, that Grace, Love, Communion are not strictly appropriated to any one of these persons in the Scriptures. Yet the Apostle doth observably apply himself to these destinct persons, with these destinct petitions. And (no doubt) therefore we also may, to the Father in admiring and in ask of his love, to the Son in praying of and praying for his grace, to the Holy Ghost in beseeching of and blessing him for his Communion.  
The Father's love gins our felicity and salvation. There is his love of intention or benevolence, ordaining the end and us to the end, life and happiness. There is his love of execution or beneficence, ordering out to us and bestowing on us the means, that may bring us to this end. Both principal in giving his Son to redeem us, and his spirit to renew us, 2. And less principal, his Ordinances, Officers, Word, Rod, etc. let the Father be accepted, admired, adored in our prayers as to his love. Behold what manner of love the Father hath bestowed upon us, etc. 1 Joh. 3.1. etc. 4.9, 10. etc.  
The grace of the Son doth (as it were) go on with our Felicity and Salvation, Grace abounds, superabounds, reigns, through righteousness, unto Eternal Life; by Jesus Christ our Lord, Rom. 5.20, 21. The Son hath procured grace for us, redeeming us from guilt, reconciling us to God. The Son publisheth grace to us, and is as it were a public treasury of grace for us; that of his fullness we may receive grace for grace. Come you then in your prayers to the Son for grace, celebrate the grace that is in and with the Son, and comes to you by the Son. I say with the Apostle, The grace of our Lord Jesus Christ be with your Spirit. Amen; As he often Rom. 16.24. 1 Cor. 16.23. Gal. 6.18. Philem. 25.  
The Communion of the Holy Ghost is in consummation of this happy enterprise begun. He it is that comes and applies all that good which a loving Father hath purposed to us, And all that grace which the everlasting Son hath procured for us, and so giveth us fellowship with himself, with the Father and with his Son Jesus Christ, Phil. 2.1. Eph. 3.16, 21. 1 Joh. 1.3. Tit. 3.5, 6. Breathe more after his Communion than in your prayers: Bless him more for this Communion in your praises. Let me only remember you that this direction concerns you mostly (if not only) when your prayers are directed to all three persons, with distinct and express mention as Paul's here were. It is high time to conclude.  
Happy, happy, happy, are those Prayers which are terminated upon these three holy persons, in one and the same infinitely holy Essence. The enjoyment of this trinune God by Faith, is the highest happiness of the Church militant. The enjoyment of this trinune God by sight is the height of blessedness in the Church Triumphant.   
Trinuni Deo sit Gloria.   

SIR  
THus I have given you my thoughts upon this difficult but divine Subject with as much clearness as I could, and with more contractness here and there (happily) than you would. Yet you see to what a length this discourse is drawn out much beyond the limits of a letter, a Tract I did not intent, nor you (that I know) expect. If God the Father, Son, and Holy Ghost may be glorified by us, and we edified and built up into them it is enough. To this God and to the word of his grace I commend you, and crave your improvement of whatsoever interess your prayers can make with him, for  
SIR, Your real Friend and Lover, J. N.