Cases of conscience practically resolved: By the Reverend and learned John Norman, late minister of Bridgwater.

CHAP. IV. Of the Peaceable and Disquiet Con∣science.

Q. 1. Whether the Conscience that is not Evan∣gelically 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 noti∣on thereof, then can there be no peace of Con∣science where there is no purity. 'Tis first pure, then peaceable; There is no peace, saith my God, to the wicked. Others may sing a Re∣quiem 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 tem∣porary suspension of arms, no total cessation * 1.1, the quarrel is not taken up, Conscience is but taking more time to right it self, 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 it self, with a victorious serenity in the felicitating smiles of God's Countenance, and in viewing the spoils of Sin and Satan, its vanquished adver∣saries, Rom. 15.13. Phil. 4.7. Joh. 14.27. It presupposeth peace with God as its prime ba∣sis, upon which it rests; and into which it is resolved as its principal cause. Peace of Con∣science 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 Con∣sciences are upon terms of enmity, not of peace with God; they are against him, and he a∣gainst 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 evi∣dence thereof. But the impure Conscience hath no interest in Christ; he is not only with∣out 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 puri∣fie, then pacifie 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 priviledg, the incommuni∣cable priviledg 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, &c. 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 Consci∣ence 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 af∣frights; 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 good∣ness, no purity of the Conscience: The Scri∣ptures 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 know∣ledg, and after conviction, the contumacy of the Will may so far muzzle the mouth of Con∣science.

Judas is resolved upon betraying Je∣sus, a crime of whose horrour 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 re∣solve 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 high∣est consideration. They that gave themselves over unto lasciviousness, to work all unclean∣ness with greediness, felt no lash of Consci∣ence: Ephes. 4.19. Yea, such as were filled with all unrighteousness, fornication, wicked∣ness, covetousness, maliciousness, full of envy as to man, and haters of God, Covenant-brea∣kers, &c. did not find the least regret or re∣morse 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 battel, and sung this Syren-song, to their own Con∣science, Is not the Lord among us? none evil can come upon us: Numb. 22.23, &c. Jer. 8.6. Mich. 3.11. 5. Though you may remind ever and anon what will be the sequel and con∣sequence of such courses which you live in. Such accounts are either carelesly 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 judg∣ment; Conscience did not awake, nor did they consider in their heart, no not now when their own doings 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 de∣struction, like the throws of a travailing Wo∣man shall sieze 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 approa∣ches of death, and under the agonies of sick∣ness. 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 re∣moval by death, in the very last congress with the King of Terrours: 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 terrours 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 cheer∣fully, and die quietly, yet with defiled Consci∣ence. Nor may you think that this false peace is only fallen into by the prophane 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, &c. Rev. 3.17. Mat. 25.6, &c.

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 Consci∣ence, that was never pure or clean. The ig∣norant, the secure, the seared Conscience, as one Modern largely sheweth * 1.2. The ignorant, the unawakened, the deluded, the hardened Con∣science, as another * 1.3. Nay 2. that Conscience which is least pure, least clean, is most peace∣able and quiet, usually: As the seared or cau∣terized

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 it self; nor do we find it sim∣ply 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 con∣formity to him, in the crucifying of their sins, and quickning of their Souls: Rom. 8.1, 2, &c. 1 Joh. 2.3, &c. c. 3.19, &c. Paul's rejoycing was the testimony of his Conscience, That in simplicity and godly sincerity (not that in sereni∣ty and grateful suavities) he had had his con∣versation 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 tasts 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. * 1.4 If you would conclude the goodness of your Conscience, you should rather argue for∣ward from purity to peace, than backward from peace to purity: Begin first at the King∣dom 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 Consci∣ence, 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 spiri∣tually-minded is life and peace: Isa. 32.17. Rom. 1.7. c. 8.6. 2. Peace is but a priviledg, and a se∣parable priviledg 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 in∣volve your selves, while you limit your argu∣ments, and proceed by peace! Especially, there being so many evidences of much grace, where there was no peace, in Job, David, He∣man, and others. 3. Your peace will never prove your purity, simply and by it self. 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 Con∣science? neither doth that Sinner. Hath this Saint suavities of Conscience? so that Sinner. You must proceed further therefore in your Enquiries. Doth my peace result from the

enjoyment of my self in the God of Peace, as my supream end and soveraign good? from the enervating of Sin and Satan, the grand ene∣mies of Peace, which war against my Soul? From the entire subjection of my whole Man to the Prince of Peace, in my quiet and chear∣ful compliance with his Government, &c. 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; Ʋnto them that are de∣filed is nothing pure; yea and damning; it ac∣celerateth Mens 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 thorough ••heir liver, and they are inextricably invol∣••ed 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 quick-sands?

The Causes are many without, within the Conscience * 1.5.

I. Without the Conscience; as,

1. The Devil, who to promote his designs, and preserve his Dominion, cheateth Souls in∣to and keeps them in this false peace; be∣guiling 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 it self is much-what at his command and pleasure: 2 Tim. 2.25.26. Ephes. 2.2. He blazons the case, if Con∣science takes distaste at any time, and overlays it with his paint and colours, varnishing over our unrighteousness with other appearances, ac∣cording to his deceitful arts. Doth Eve star∣tle 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 win∣dows of the Soul against the light of know∣ledg, lest his deeds, and our dismall state should be discovered, as well perceiving, what a m••∣nifestation of us to our selves this would soo••

make? 2 Cor. 4.4. Joh. 3.20. Ephes. 5.13. He baffleth Convictions, if at any time they be∣gin upon the Conscience, and begets a disbe∣lief of the divine threatnings. God hath said, Ye shall not eat of it lest ye die, saith Eves Con∣science. No, saith Satan, God doth know, that in the day ye eat thereof, your eyes shall be opened, &c. God pronounceth the furies of War to Ahab; and his fall in and by it. Satan perswa∣deth 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 Consci∣ence, which he useth as his Quarters and Pa∣lace. If a spark of Conviction be let fall in a sickness, or some other strait, he hath his earth to smother and stifle it, or his water to cool and quench it. If any seed shall be dropt 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 bribes 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 out-voice, and their musick 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 mini∣ster 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 pur∣pose 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 excee∣dingst danger, and will surely end in damna∣tion; 2 Cor. 2.11. Ephes. 6.11. 2 Thes. 2.9.—13.

2. Daubing Priests, and Dough-baked Pro∣fessors, which say, Peace, peace, and there is no peace. The overflowing showers of Divine dis∣pleasure will consume both these and them to∣gether, 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 eccho and reflex thereof in their own hearts; or others should be ready to recrimi∣nate, Physitian heal thy self: Ezek. 13.16, &c. 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 him∣self 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 ax 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 discover∣ing 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, &c.

3. Divine Justice is another cause, which giveth men over to such strong delusions, blinding the eyes and hardening the hearts, &c. of such obdurate sinners: 2 Thes. 2.11. Joh. 12.40. Only remember, he is rather a de∣ficient, then 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 with-drawing 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 remembred 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 perversness. Hear∣ken 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 Consci∣ence.

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 antecedane∣ous, or in order to ••ound peace, or of what

themselves are or do, in observance and obedi∣ence 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 ap∣petite, and those secular objects which it af∣fects. When the brutish appetite, through mens laziness or listlesness, once supercedes and commands the rational, a cheap liberty will content the Conscience, which now lies captivated in its chains. Now God's judgments 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 gran∣ted, 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 sowre and self-displeasing work, as to put their condition upon such severe inqui••ies, and so strict an inquisition as their Preachers would perswade to. Whence it is, that the commands are so much iterated and ingemi∣nated for examining our selves, considering our ways. &c. 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they dismiss so difficult a work till an∣other, 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 pro∣vidence, 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 seared∣ness and insensibleness, whereby the awaken∣ing woes and alarums 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, &c. 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 two-edged Sword be bathing it self in blood and slaugh∣ter; 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 doings 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. Could we flash in some of the eternal flames, and open the horrors of Death and Hell; yet through the power of such pre-possessions of his own Salvation, like the Horse (in Job), he goeth on to meet the armed men, he mocketh at fear, and is not af∣frighted, neither turneth he his back from the sword, &c. 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 ac∣knowledgeth 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 prin∣cipal fountain of this false Peace. None of the Causes without the Conscience can prejudice you, unless there be a part-taking by Consci∣ence 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 Scri∣ptures 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Deceiving their own selves. It puts a fallacious argument, or paralogism up∣on us. Conscience always comes to a conclusi∣on

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 fallaci∣ous, 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, &c. But the Proposition was false, (which is therewith included), All those that have pro∣phesied 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. Gods anger shall turn away from all such as are innocent.] But the Assumption, viz. [I am inno∣cent,] was false. Behold, I will plead with thee, saith the Lord, because thou sayest, I have not sinned, ibid. & v. 23, &c. How canst thou

say, I am not polluted, I have not gone after Baa∣lim: See thy way in the Valley, know what thou hast done, &c. Thus, 1 Joh. 1.8. faith the Apo∣stle, If we say we have no sin, we deceive our selves, 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 Con∣clusion. Sometimes (1) Men suspend the Con∣clusion, as did those, Rom. 1.32. Who knowing the judgment 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. Consci∣ence 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 with-holding the sen∣tence or conclusion from them, that would re∣gularly have followed upon those premisses; But indulging them a sinful Complacence in their Society, who did them. (2) Sometimes me shuffle in another, a false Conclusion, which the Premisses 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 Premisses that she concludeth for it, and foysteth in another Conclusion in this Soul's case, [I shall have peace though I walk in these imaginations of mine heart.] How ordi∣nary 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 Con∣clusion, that if Conscience will not suspend the true, nor shuffle in a false sentence; yet she must speak it so softly, and the Applica∣tion be so easie, 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 setled impression. Their heart was not right with him. Neither were they stedfast in his Cove∣vant: 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 Questi∣on.

Q. 3. How may or should a Christian so pur∣sue the trial of his Estate in his own Con∣science 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 ad∣vise (1) That you try such marks by Scri∣ptures. 'Tis no imputation, either to the ju∣stice or prudence of a Magistrate, to try the several measures by the standard of the Market. Paul and Silas preached by an infallible Di∣rection; yet the Berean providence of bring∣ing 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 ravisht with a strange woman, and imbraceth 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 him∣self, Gal. 6.3. He may and shall deceive his own heart, that deduceth his arguments but from the semblances and appearances of Re∣ligion. But he that argueth from the insepera∣ble properties of Religion, puts himself there∣by beyond that peril of a self-deception: Jam. 1.26. Bring the sign or mark then thou wouldst try thy estate by, to the scales and touch-stone 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 over∣sight to conclude my peace and salvation, from communicating in the characters of some par∣ticular Christians. My enquiries should be rather after such Characters as do agree to all that are indeed and throughout Christians. They urge perhaps from the singular exam∣ples of some saved ones, as if they had ob∣tained 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 teach∣eth

us to fetch our Evidences, not from the singular priviledges of some numerical Saints, but from that spirit of obedience which runs through the veins of all Saints, and is inse∣parable 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, &c. 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 Hea∣ven from any such qualifications as are com∣mon 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, &c. that they insisted barely upon believing, and thence infer'd 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 spake 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 Prophesie, and understand all mysteries, and all knowledg, 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 sin∣cere and saved ones of God. Not such a dis∣position 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 Almigh∣ty? 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 righ∣teousness 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 con∣vertible? 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 Sal∣vation do profess special dearness to, and de∣votion for the Lord and Saviour. But who∣soever 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 Propositi∣on upon which you proceed, will be such too, that the terms will reciprocate. As the righte∣ousness of God, which is by faith of Jesus Christ, is unto all, and upon all them that be∣lieve. 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 up∣on 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, where∣by multitudes unto themselves, would soon disappear, and no more stand before the dis∣cussion of Conscience than the dust, which is easily driven before the wind.

2. Treasure up these marks in order to the trial of thy self. Make Conscience the sacred Repository of such marks and rules. Or if Me∣mory be this Closet and Repository, let Con∣science be sure to keep the Key. Besides the advantages which thou shalt hereby reap, for a solemn self-examination; they will suggest

matter of self-reflection, and inward self-con∣verses, in the several lines and periods of thy Secular Negotiations. Bind them continually upon thine heart, and tye 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 instructi∣on are the way of life, Prov. 6.21, 22, 23.

3. Take forth what marks thou hast trea∣sured 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 * 1.6. 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 po∣sitively and plainly shew, the being or integri∣ty of our Graces, the truth of our Sanctifica∣tion, 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 Ex∣clusive Marks, which have their end, and are of efficacy to undeceive and convince of infi∣delity and hypocrisie. 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 mans 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 Pra∣yer 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 abo∣mination: 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 po∣sitive; as if reading and hearing Sermons, re∣ceiving Sacraments, &c. 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 se∣veral 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 armory; when thou art in hazard of thy life, and thy heart lyeth 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 Con∣science: 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 hovering uncertainty, in loose con∣jectures, or languishing probabilities, but bring it to a clear and certain issue, in thy own Con∣science, 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 knowledg of your estate? 1 Joh. 5.13, 20. 2 Cor. 13.5. Prov. 22.21. The Primi∣tive Christians therefore would not suffer themselves to sit down in opinionative gues∣ses, or hopeful conjectures only, but pursued their Marks to a peremptory, but modest knowledg 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, &c. 1 Joh. 2.3, 5. c. 3.14, 19, 24. c. 5.19.

Direct. 2. Touching the Assumption, where∣in Conscience delivereth her testimony and re∣port, in the management of this self-trial, how 'tis with us as to matter of fact, with refer∣ence 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 commune 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 encreased 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 misre∣port as this, Nay, if God were your Father, ye would love me, for I proceeded forth and came from God, &c. 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 speake 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, &c. 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 Circumstan∣ces may confute the vanity and falshood 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 circumstan∣ces of their disobedience? ver. 9.10. 2. Some∣times 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, &c. 3. Most times the calling over and con∣sulting with Scriptures, which pierce like a two-edged 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 it self, 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 ordina∣rily fail of the effect, either in clearing and confirming the truth, or confuting the falshood, of what our Conscience witnesseth. Doth Con∣science say, They that have fellowship with God are in an happy state. But we have fellow∣ship 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 cor∣rect our mistakes; and by the latter we may confirm our minds, in what is assumed by Conscience, as to our being in Christ, and in a condition of Blessedness; as Rom. 8.1, 9, 10, 11. Psal. 1.1, 2. Ephes. 4.20.—25. And the Apostle thinks it fit to subjoyn sometimes to the testimony of his Conscience; the rea∣sons 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 Consci∣ence its testimony therefore in such Propositi∣ons 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, be∣fore 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 que∣stion, 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 spi∣rit; 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 righteous∣ness. 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 Con∣science say, we are new Creatures? Press her to give you the proof of what she saith: They that are new Creatures have old things past away, all things are become new; have put off the old man, and put on the new. And now attend whether Conscience can assume, as in the presence of God. All things are past a∣way, all things are become new in and to us, &c. Rom. 8.1, 10. 2 Cor. 5.17. Ephes. 4.22, 24.

(2) Let Conscience deliberate, before she delivers in her Testimony. Bethink thy self, and bring this witness (as they were their wickedness, 1 King. 8.47.) back again to thine heart. Consider your ways, and let not thine heart be hasty to utter any thing before God. David's haste did more than once disturb his peace, and drew the Jews into a fools Paradise: Hag. 1.5, 7. Eccles. 5.2. Psal. 31.22. Isa. 5.12. Hos. 7.2. Know therefore this day and consider it in thine heart. 1. To and before whom she is to render this witness or report. 'Tis not to thy self only but unto God also. He knoweth the way that thou dost take. The heart (saith he) is deceitful above all things, who can know it? I the Lord search the heart, I try the reins, &c. Job. 23.10. Jer. 17.9, 10. O my Conscience,

if thou shalt not speak home and speak up∣rightly, shall not God search it out? for he knoweth the secrets of the heart. The righ∣teous God trieth the heart and reins. Dost thou bear this witness in the Holy Ghost? Psal. 44.21. & 7.10. Rom. 9.1. 2. What the rule or mark is, according to which she is thus to witness and report. Compare Spiritual things with Spiritual; thy self not with thy self; but with the sign or standard, by which thou art to measure thy state. Take not only an occasio∣nal 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 li∣berty, and continueth therein, he being not a for∣getful 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 Consci∣ence, how canst thou clear up this thy Testi∣mony? Of which before. 4. What will be the result of this witness or report? Shouldst not thou now deal faithfully with me, what a fearful deluge of presumption, &c. would henceforth overflow me! and what floods of dedolence, pride, &c. would henceforth also oppress! My conversion will be less possible, and thy condemnation and torment more per∣plexing and full of horrour: Act. 28.26, 27. Luk. 13.27, 28, 29.

(3) Let Conscience be dealt with truly and impartially by thee, that she may deal forth a true and impartial testimony to thee. 1. Charge

her to be herein true and thorow with thee. By her concernment in it. Who shall witness if Conscience do not? For no man knoweth the things of a man, save the spirit of man, which is in him. God hath set thee, O my Consci∣ence, as that heap and pillar to be a witness be∣tween 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 charg∣eth her in his Laws, to be a Minister and Wit∣ness 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 Wit∣ness 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 ef∣fects on the one hand, by the bitter effects on the other. 2. Keep off such as would tam∣per 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 plea∣sures; 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 Affe∣ctions 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 never-dying 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 ene∣my 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 Judgment. 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 pluckt off, before God, Men and Angels. Then shalt thou bear the shame of them, and must suffer for them. Thy flatte∣ries 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 Repen∣tance. 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 thy self, and knoweth all things? Wilt thou witness this thing to God for me, as Peter's did? Thou knowest all things, thou know∣est 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 hea∣ven, 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, where∣in Conscience is to denounce the sentence, upon the trial made, agreeable to the truth she dictateth in the Proposition, and to the testi∣mony which she delivereth in the Assumption. Here I advise,

(1) See that Conscience pronounce the sen∣tence 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 for∣bear the conclusion, which should follow up∣on the Premisses, and doth naturally and ne∣cessary follow upon the Proposition and As∣sumption in a Logical discourse, as one well observeth * 1.7. I advise these things, 1. If Con∣science be silent, suspect thy condition is not well, or that (at least) it is not well with Con∣science. I shall not say, that her suspending of the Conclusion doth always speak the conditi∣on 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 lyable to suspiti∣on. '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, &c. He cannot be apprehended to have been ei∣ther ignorant of God's Law, or of his own lascivious and murtherous fact. But Consci∣ence

did not conclude, or argue and apply it home. And it was very ill with them, who knowing the judgment 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 Premisses were so clear, Neither say they in their heart, let us now fear the Lord, &c. 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 per∣fect her discourse in giving judgment. Urge her by her past proceeds (of which before.) By her place and power. Hath not God made thee a Judg in Israel, set thee next under him∣self, and over me, that thou shouldst shew me the sentence in judgment? Is not thy commis∣sion Divine? His concurrence declared, who is with you in the judgment to behold if thou judgest falsly, to approve if thy judgment be according to verity? Deut. 17.9. 2 Chron. 19.6. 1 Joh. 3.20, 21. By her Precedency. Thou expectest from inferiour Judges that they pro∣ceed to judgment, and wilt expostulate and rebuke them if they shall adventure to retard it, and judgment goeth not forth. Thou art superiour 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 con∣demn, not all of them can quit me. May not they dare to adventure upon unnecessary delays in Civil concernments, and durst thou to de∣lay 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, &c. 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, where∣by thou mayst be both clear and quick, or expeditious in the judgment. 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 judgment, cite her before the supream Judg. Behold Conscience, the Judg standeth before the door. He is greater than the Conscience, to him thou must accompt. Thou mayst apologize 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 Jeho∣shaphat to his Judges, Take heed what ye do, for ye judg not for man but for the Lord, who is with you in the judgment: 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 sen∣tence fully and clearly upon thee. An half-sen∣tence 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 im∣partial sentence will shake all her foundations hitherto of quiet and self-ease. And there∣fore importuneth Conscience, as David some∣time 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 to∣gether and walked to the house of God in com∣pany, &c. 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 shew 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 loose

or partial judgment, Cursed be he that perverteth judgment. But remember her withal that there∣fore this thy appearance is made before her throne of Judicature, and thou demandest it as thy right; not as a matter of courtesie from her, but as of debt and duty. As of old, it was ordained, Thou shalt come to the Judg and en∣quire, and he shall shew thee the sentence of judgment, 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 con∣sume 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 Con∣science. Lo, I have now put my self, my state, my salvation upon thy sentence. 'Tis thy work to condemn or clear me; thy eternal wo or weal is concerned in it. I require thee, as before the supream and all-seeing Judg, to judg righteously. I do not sollicite 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? Follow her with arguments and importunities, till she answereth thee, in the words of the Psalmist, I will judg 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 * 1.8, 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 dis∣cuss it thorowly with his own Conscience, how it came to take up this peace. The peace that an evil Conscience bears, groweth usu∣ally 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 Conclu∣sion as hath been shewed. 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 unbiassed judgment upon the trial of your estates. Produce and prove thy Evidences; That your enmity against godli∣ness 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 Soveraignty over you. That the God of peace is related, as a Father to you, and is that su∣pream good and end to whom you finally re∣fer your selves in point of felicity and duty; and then your peace (which is gathered from these Premisses) 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 with∣out some further reference.

The Evangelical peace of the good Consci∣ence, and the quiet or peace of an evil Consci∣ence 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 ac∣counts it to be in truth no peace. (2) In point of tranquillity. That other is mostly but nega∣tive, a freedom from storms, but this is posi∣tive a fulness of serenity. There Conscience is asleep, and therefore quiet; but here it's awake and at work, and therefore are they comforted; yea, filled oft-times with comfort,

under variety of crosses. They are not only not vexed, not frighted, or only fed by Con∣science, 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 intoxicates 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 in∣deed 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 our selves, nor get it out of our selves. 'Tis a peace of Christs 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 it self. 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 undi∣sturbed. 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 alway presupposeth his dispossession, and devestment from power; the binding of him for you, and the bruising of him under you, the taking of his armor 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. &c. 7.9. Amos 6.1, 3, &c. 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 in∣sensibleness of what he threatens, and shifting it from themselves to others, or from the smiles of his providence upon them in common en∣joyments 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 Evan∣gelical peace extends it self beyond God's not punishing, or not threatning, 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 enquiries. 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 Con∣versation to his sight and approbation?

(2) See what this Evangelical Peace extendeth it self unto. 1. To all the subject, the whole Conscience, yea the whole Christian to com∣fort, 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 god∣liness: Phil. 4.7. Rom. 15.13. 2. To all Cir∣cumstances, for the enjoyment of it self under them, and the improvement of it self by them. While he senseth this peace, he can swallow any persecution; nor only rejoyce in hope of the glory of God, but glory in tribulation also, &c. Rom. 5.1, 2, 3. (3) To all the Causes; Su∣pream,

subordinate. Supream, Oh! how it ex∣tendeth it self to the God of Peace, Father, Son, and Holy Ghost, in an enriching Commu∣nion 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 tydings of these good things! Ephes. 6.15. Rom. 10.15. Wouldst try the truth of thy Peace? turn in hither, and ex∣amine 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 parti∣culars.

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 Communi∣on 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 conclu∣deth in and with God; he is the ultimate end of it, (1) Enquire 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 coyning, 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 satis∣faction? 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 there∣of be more beautiful in your eyes: Nah. 1.15. Isa. 52.7. Was it the grace of faith? 'Tis first grace, then 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) Enquire into the matter of your Peace, not so much that of which it consisteth, as about which it is conversant. To mention but an head or two. 1. Is it Communion with God? which consists in that mutual relation, and those mutual returns which pass 'twixt God and a Believer in the descending of his graces, and ascending of our duties. What say you? are these the matters that take up the tran∣quillity of your mind? the mutual interest that God and you have in each other, that he is yours, and you are his? the mutual in∣tercourse that you have with each other, in his mercies and your duties? while he draw∣eth nigh to you, in extending the grace of his favour, and you draw nigh to him in ex∣ercising the graces of his Spirit. This, this is the heart of Evangelical Peace, acquain∣tance with God; fellowship with the Father, and with his Son Jesus Christ. Here the be∣lieving Soul doth lye down in Peace: Job 22.21. 1 Joh. 1.3, 4. Psal. 4.6, 8. 2. Is it the Kingdom of God specially in and over you? That false peace is never thorow in the for∣mer, and taketh its leave in this latter. It may be taken with God's love, but turns aside

from his laws, especially from that part, which is cross to his carnal interest. But Evangelical peace hath endearing and precious thoughts of the very laws, the rule and restraints of Divine Government. He rejoyceth and work∣eth righteousness, and the work of righteous∣ness is his peace, and rejoycing: Psal. 119.165.—169. Isa. 65.5. c. 32.17. How is Conscience pleased then with the commands of God? in that he hath the dominion of Conscience and will not dispense with the least corruptions, and will have the ducture of your whole Conversations? Read the language and resolution herein of the good and peaceable Conscience: Isa. 26.12, 13.

(3) Enquire into the formal cause. There is no Gospel-peace of Conscience but what is spoken by God, thorow Christ in the Go∣spel. 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 * 1.9, in that it is caused principally by him; he is the fountain of it. But in regard of the con∣formity thereof to his pleasure, which gives form and being to it. Thus Evangelical Con∣science doth not absolve or justifie before or without God, but with and because God ab∣solves and justifies * 1.10. It 1. reads and reviews God's sentence of peace in the Gospel. Peace be with you all that are in Christ Jesus. There is now no condemnation to them that are in Christ, &c. As many as walk according to this rule peace shall be upon them. [1 Pet. 5.14.

Rom. 8.1. Gal. 6.16] 2. It reflects and resumes. But I (who walk not after the flesh but after the spirit) am in Christ. I walk after this rule (as God himself is my witness.) Hence 3. he reports and agrees God's sentence in the Gospel to his own Soul in particular. There∣fore 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, be∣cause heaven is at peace, and this heart-peace bears accord with heavens peace * 1.11. And be sure God can never speak peace in you upon any other terms than he hath in the Gospel spoken peace to you.

(4) Enquire into the final cause. This peace of God is finally for the God of peace; it sits not down in self-ease, but is set for his service, and the enjoyment of himself. Yea, it not only pursueth good works, but would be made perfect to every good work. Nor doth this Soul content it self in the sweets of this joy and peace, but his care and chara∣cter is, that in these things he serveth Christ: Heb. 9.14. chap. 13.20, 21. Rom. 14.17, 18. Whither doth your peace then extend, and where doth it terminate it self? True peace of Conscience can never take up short of God in Christ. This is its earnest expecta∣tion and hope that shall be magnified, and

his service maintained, and his own Soul shall more abound in holiness, and in hope through the power of the Holy Ghost. The thoughts of this heart are not only taken up about his own felicity and peace, but about the furtherance of God's praise, the fulfilling of his pleasure, and the peaceable fruits of righteousness. If there be any vertue, if there be any praise, he thinks on these things: Phil. 1.20. Rom. 15.13. Jam. 3.18. Phil. 4.7, 8. In short, as this peace is by reception from God, so its rest is in and with God. It lifts up the Soul unto him, lifts him upmost in the Soul; lays its charge thereon to repose her self upon him, to rejoyce in him, and upon every miscarriage to return to him as her only rest and center: Psal. 86.4. c. 73.25, 26. & 62.5. & 116.7.

4. The peace of a good and evil Conscience are differenced in and by the effects of it. The peace of an evil Conscience usually renders men less circumspect and inobservant of spiri∣tual dangers, more slight and overly in spi∣ritual duties, &c. But Evangelical peace ends in (1) Greater vigilance over himself, and a∣gainst sin, satan, as also in the objects of sense, that he turn not again to solly: Psal. 85.8. Rom. 16.19, 20. 1 Thes. 5.5, 6, 8, 9. Doth this peace then make you draw off your guards and centinels, or make you more diligent and circumspect? (2) Greater fortitude of spirit; forbearing troubles, breaking thorow tentati∣ons, 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 re∣solution, and free you from those returns of fraud and force, which make others become their prisoners * 1.12. Doth this peace then cool and slacken your resolutions for duty, espe∣cially in case of discouragements and difficulty, or doth it quicken and add spurs and wings to it? (3) Greater vigors of obedience. A formal peace is the best effect usually of that Pharisaical peace. But this Evangelical peace is not without an Evangelical power, upon the heart within, and in the acts without: Rom. 14.17. cum 1 Cor. 4.20. 2 Tim. 1.3. cum 6. This Soul not only maintains a course or track in spiritual matters, but manageth them with a spiritual mind. His spiritual peace be∣gets a spiritual plenty; and now he can easily step over what heretofore stumbled him. No offence is so great to him as that his obedi∣ence is no greater. He not only liveth up to Gods testimonies, but he loves him excee∣dingly: Rom. 8.6. Psal. 119.165.—169. Doth your peace then make you more slight and formal in duty, or more spiritual and vi∣gorous? 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 seed-time to the faithful soul. The fruit of righteousness is sown in peace: Jam. 3.18. Now is this Soul's time to be distributing the seeds of righteousness for God and among men; and by the oyl of gladness to make in∣crease likewise of the oyl of grace. This holy peace puts him upon perfecting holiness in himself, and provoking others Souls to take and taste thereof likewise: Heb. 13.20, 21. Psal. 66.16. & 34.8. & 51.12, 13.

Q. 3. May not the Soul that enjoys ease and tranquility after eminent troubles of Consci∣ence, infer that his is Evangelical peace?

In no wise * 1.13. Though a good Conscience may prove greatly troublesom after great tran∣quility, yet the greatest tranquility after the greatest troubles, cannot simply and by it self prove Conscience good. Because the Devil turns in men hither, and a deceitful heart of∣ten taketh up here. I have felt the terrors of the Lord, but now find tranquility and taste of his love, [as they did, Heb. 6.4, 5, 6. cum 9.] Hear me therefore a few things.

1. [Prop. 2] Every trouble is not a trouble of Con∣science that may be so called. 1. There is a trouble of carnal policy. Herod is troubled and all Hierusalem with him, but 'tis that Christ is born, who might shake his Secular

Kingdom; not that he was born without Christ, or seeth no title to an eternal King∣dom. 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 Con∣cupiscence and iniquity. Ahab is so troubled as he taketh his bed upon it; not for want of faith in, or forgiveness from God, but for want of the Vineyard. So is Amnon, not that his lust may be subdued, but that it may be satisfied upon his Sister Tamar: 1 King. 21.4. 2 Sam. 13.2. 3. There is a trouble that is but corporeal and bodily, through excess of Melancholy, &c. which is sometimes mixt, sometimes meerly such. This disordereth the imagination or fancy. This again distempereth the passions; these discompose the natural spirits; these again drive to and fro, and agi∣tate the humours of the body; and so all is in a commotion, nothing is quiet. And now happily a mans own spirit falls upon him with∣in, and an evil spirit from the Lord also from without. And then terrour taketh hold of him on every side, as it did upon Saul. But what are these troubles? Rather of sickness than for sin; from the oppression of nature, rather than in order to grace, at least origi∣nally, 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 providen∣tial fulfilling of God's threatnings, and a pre∣face sometimes to greater torments, as they were to Cain and Judas. Will you read his threatning, The Lord shall give thee a trem∣bling heart, and failing of eyes, and sorrow of mind, and thou shalt fear day and night. In the morning thou shalt say, would God it were even, and at even thou shalt say, would God it were morning, for the fear of thine heart wherewith thou shalt fear, Deut. 29.65, 67. Lev. 26.36. Isa. 8.21, 22. God may remit then, or remove such troubles, as he doth other temporal judg∣ments, 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 Consci∣ence. The Pharisees are a clear and confessed instance. Conscience arrests the Jews with fears and conscernation. Away they betake them to a course of prayer and fasting, but in both formal. And so Conscience is at rest, but (as the Psalmist observeth) was not right in them: Isa. 58.2, &c. Psal. 78.33,—37. Ananias and Sapphira seem pricked in their heart, but were not purified in their heart. Formality drew out that prick, but drew on their perdition. Conscience takes hold on Ma∣gus, on Ahab and others, and they are trou∣bled. But wherein ended their pangs of Con∣science? In a sound peace? No, but in a spirit∣less profession and practice of some external duties, without any saving change upon them:

Act. 2.37. cum 5.1, &c. 8.13, &c. 1 King. 21.27. cum c. 22. This amounts to no more than a silencing of such troubles, not the sanctify∣ing 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 Con∣science may and have ended in stupidity and dedolence. The smiting, reproving Conscience may become a seared, remorsless Conscience; witness Pharaoah, Felix, Belshazzar. What pangs of Conscience might you have some∣time found them in! who within a while, instead of finding peace, grow past feeling: Exod. 8.8. cum 15, 28. cum 32. Dan. 5.60.29, 30. Act. 24.25. cum 27. And will you call this peace of Conscience which is a proeme rather of eternal condemnation? This is not the spirit of peace, but a spirit of slum∣ber * 1.14.

5. [Prop. 5] Eminent troubles of Conscience now past, cannot then infer the truth of your pre∣sent peace, as neither can that ease and tran∣quility, which you now possess, [of which Q. 1.] But that those exigencing perplexities ••ay issue in Evangelical peace, there is en∣joyned the intercurrence of repentance toward God, and faith toward our Lord Jesus Christ, 〈◊〉〈◊〉 which these troubles are intended as dis∣••ositive and preparatory; and without which ••ere is no enjoyment of this Divine peace. The Jews were pricked in their heart, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The nail was driven to the very ••••d. The iron entred into their very souls.

The Jaylor is filled with perplexing trou∣bles, he trembles and falls prostrate before Paul and Silas. Both he and they cry out for direction, What shall we do? The Apostles who well knew there might be a spirit of bondage, which is never consequenced with a spirit of Adoption, never advise them, these agonies are enough; you may sit down in peace; but press upon them the necessity and use of faith and repentance, as prerequisities to their salvation and peace: Act. 2.37, 38. c. 16.29, 30, 31. Rom. 8.15.

6. [Prop. 6] Examine then how thou camest out of these perplexing troubles, and how thou camest by this tranquility and peace? 1. Didst thou arrive hereto in the Gospel method? What hast thou found or now findest of the Gospel-prerequisites to peace, faith in Christ and repentance from dead works? What hast thou felt, or now feelest, of the Gospel-po∣wer or efficacy in order to peace? The Go∣spel first proclaims war in the Soul against Sin, the World, and Satan; then publisheth peace in dethroning these usurpers upon God's Soveraign Prerogative, and the powers of our Souls. The Gospel first preacheth the grace of God to us and in us; and then peace with God unto us. First, purifying the Conscience by the graces of his Spirit, and then pacify∣ing it in the grace of his favour. The Go∣spel first carries back the Soul to the God of Peace in an Evangelical conversion, then chears the Soul with this peace of God in Evangelical consolations. First, hints the Soul

unto Christ in all his offices of peace for us unto all obedience; then quiets the Soul in the peace that he hath obtained for us; and ordereth out unto us by his holy Spirit. In short, the Gospel first changeth the Soul into the resemblance and image of God, then and not till then, comforteth it by a review of its interest in God, and of God's in him: Rom. 8.5, 6, 7. c. 1.7. Heb. 9.14. Hos. 6.1. Isa. 9.6, 7. 1 Thes. 5.23. Psal. 4.8. (2) Is it accompanied with a Gospel-mould? With an unfeigned and universal change of thy heart and life, into the likeness of the Gospel of peace? 'Tis one great branch of the Cove∣nant 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 pi∣ous 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 di∣stress of Conscience, as are conscious to them∣selves that they are now in a sinful and damnable condition?

A Question long since ask'd, and answer'd, Act. 2.37, &c. c. 16.30. &c. Yet let it not

seem amiss if I offer a few advises or dire∣ctions, which shall especially refer unto those two instances.

Direct. 1. Accept of your Convictions and do not either put them off, or put them out, or press them down. They were pricked in their heart, Act. 3. But they abide the pain, are not angry with Peter, nor do they pluck out and throw away the arrow. The Jaylor trembleth, in such an agony was he of Con∣science; yet he attempts not either to break prison from Conscience, or abuse the Prea∣chers, who were now his Prisoners, or to precipitate his Comforts. To this end, 1. Re∣member whence they come; from thy Spirit immediately, but mediately and originally from God's holy Spirit, which is first a spirit of bondage, then a spirit of adoption; first con∣vinceth, 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'l away on the one hand, and then oh the hardness of your heart! Or else add amazement to your anguish on the other hand: Gen. 6.3. Isa. 63.10. 2. Remember their concern, and whither they tend. These setters are not like those of Pharaoh's Baker, in order to your perdition, but like those of his Butler, or of Joseph's rather, in order to his preferment. Every pang and throw is preparatory to the new Birth, to that con∣version,

without which thou canst not see the Kingdom of God; and so to those consola∣tions which are wont to ensue upon Christ's being formed in the heart. If the Spirit breaks, 'tis in order to binding up; if he prick and launce 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 half-way over this deep ford. While the Heart, the Will, which commands the other faculties, is so far won, the work is like to continue and frame well, to your ease and God's ends; who is ready to meet you, as the Father in the Parable did his prodigal Son, when he was yet a great way off: Mic. 6.9. Levit. 26.41, &c. Luk. 15.20. And as your business will succeed the better, so your burden will sit much the lighter, (the more you wince, the more you weaken and sin wounds) you cut off advantages from Satan, and are more capable of improving sound advise, and the Spirit's assistance. If you do not accept, see what attends. Happily a great dedolence and stupidity of Conscience, which is a dreadful instance of Divine justice: Rom. 1.28. Prov. 1.30. But beyond a perhaps there will be greater dolor; either here, in the approaching arrests of an abased Conscience to repentance, or hereafter in the anger, astonish∣ment, 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 in∣serviency, 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 Prea∣cher at the Bar, and this Preacher in his bo∣som, 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. Con∣science is moved, and he calls for the Physi∣cian. He doth not pray it away, but must have it played away from him. Or by pur∣sute of your callings as Cain did. Conscience bruiseth and torments him, and he falls upon building and travels: 1 Sam. 16.14, 17, &c. Gen. 4.16, 17. 4. Do not skin over these distresses with the formalities only of Reli∣gion, 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 bap∣tized, 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 dues of Religion: Psal. 78.34, 37. Numb. 23.10, &c. 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 wo's de∣nounced against them than any one sort of men in all the Scriptures: Mark. 7.3,—14. Mat. 23.14, &c. 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 De∣vil'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 out-voice 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 encrea∣sed, 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 two-edged sword. Now consider your ways, now that your own doings 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 doings have pro∣cured these things unto thee; this is thy wick∣edness 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 them∣selves as lost and undone by sin, as their

question imports, I am undone, undone, what shall I do to be saved? When the Command∣ment 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 my self dead in and undone by sin; Oh I am a dead and undone man without mercy deliver and send help. Such considerations will quicken endea∣vours, clear justice, and carry thee to Jesus Christ, upon the wings of faith and repen∣tance.

Direct. 4. Arise, and sit not still in com∣plaining. They mind their work, Act. 2. & 16. and do not only mourn and whine. Com∣plaints both to God and Men may be law∣ful, yea and useful, needful. But complaints only will never honour God, or heal thy Con∣science. This alone will but make thy chain harder, and burden heavier: An ill Balsom 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, &c. 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 weep∣ing, that thou be not so much querulous as industrious: Lam. 3.39, 40.

Direct. 5. Acknowledg 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 breath 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 em∣ptied your selves into anothers bosom, if it do not extricate you out of your straits, and unload your burdens. Spiritual and skilful Surgeons, when they cannot eradicate the di∣stemper, yet can and usually do ease and as∣swage the dolor. But to whom should we go? Ans. To whom you should not, I have advised already, Direct. 5. I advise you to ap∣ply your selves, 1. To experienc'd men, such who are healed of these maladies. They can tell you their own case and cure, and com∣forts. And are therefore comforted, to afford you comfort. That they may be able to com∣fort them which are in any trouble, by the comfort wherewith they themselves were comfor∣ted of God, 2 Cor. 1.4. Confession is not con∣fined to a Priest only, or a Pastor, by Saint James, Confess your faults one to another, saith he, Jam. 5.16. Private persons might purifie the unclean, as well as the Priest, Numb. 19.18, 19. 2. But especially I advise you to ex∣perienced Ministers, whose experiences may be supposed more and better; because they have besides their own the accession of the expe∣riments of others. Yea, they are more inte∣rested in, intrusted 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 sea∣son 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 Conso∣lation, betake your selves 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 Priests lips should keep know∣ledg, 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, especi∣ally as to their counsels. They pickt out other company as soon as they were prickt 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 fetcht 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; per∣secuting 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, &c. That maketh you amaz'd, or in Festus's language, even mad again. Let thine ear be deaf to their discouragements. O the dreadful impre∣cations of the Psalmist upon such men! Psal. 69.20,—29. 109.16,—21. Act. 26.24. 3. Such as deride and would scoffe thee out of thy Convictions. What! you'l be a Con∣vert, I warrant you! Will you grow mopish and a melancholy fool too? &c. 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, &c. 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Surely God scorneth the Scorners: Prov. 3.34. 4. Such as dawb and sooth thee under these Convictions, with un∣tempered mortar. Why such hard thoughts of your self? What need so much ado? 'Tis well enough already, No evil shall come upon you, &c. Ezek. 13.10.18. Lam. 2.14. These are miserable Surgeons, that when they should apply Corrosives and Causticks to your cor∣ruptions,

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, &c. 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 precipita∣teth your consolation. 'Tis better to have your wounds search'd and so salv'd than to have them skin'd over, but stink and rankle under.

Direct. 7. Apply thy self to the course prescribed thee for thy cure and preservation. They that askt, What shall we do? Act. 2. & 16. were resolved to do what they were ad∣vised. 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 be∣fore 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 af∣fliction to shut thee up from working; but to shew 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 idle∣ness that we cannot effectually do any thing without his especial influence and assistance. Remembring that he hath made this an en∣couragement, which you would make your excuse. Work out your own Salvation, &c. 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 an∣swers, which were long ago given to the same question, askt by those, Act. 2. & 16. Repent. Believe * 1.15.

(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 pour∣ing in his wrath, while thou art pouring out thy wickedness. If you will walk contrary to him he also will walk contrary to you: Lev. 20.18, 21, 24, 28. Or if God and Conscience forbear smiting, when you do not forbear sin∣ning; '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 con∣demnation: 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 re∣pentance, if thou wouldst no more feel the arrows of the Almighty, or hear the thunder∣ing 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 with∣out returning, even unto him from all thine ini∣quity: 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 Governour. Put thy whole man under his Soveraignty, present thy self a living Sa∣crifice 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 thy self hitherward put on strong and present resoluti∣ons. There is no healing till thou com'st hi∣ther. Till thou acknowledg thy offence and seek his face, he will be not a Surgeon to re∣pair, 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 smit∣ten 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 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 me∣dicus & medicina too. Not a broken heart, but he can set and heal it. He immediately made her straight, 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 intreats poor sin-sick 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 eter∣nal life? Joh. 3.22. Joh. 6.68. Hear thou di∣stressed 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 repen∣tance. 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 fulness of the Spirit for this very purpose. Canst thou but touch his garment by faith, thou shalt be whole. To him give all the Pro∣phets 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 plaister. How many a Soul is ready to swoon away under the Sur∣geons hand! For their sakes I subjoyn 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 in∣to 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 lookt on themselves as laid in the lowest pit, in darkness, and in the deeps; that have been distracted with ter∣rors, and roared by reason of the disquiet∣ness of their heart? That have said their strength and their hope was perished from

the Lord, while they remembred their affli∣ction and misery, the gall and wormwood? And yet have these been relieved, refreshed and rejoyced afterward in the loving-kind∣ness of the Lord: Psal. 6.6. & 38.—9.88.6. &c. Lam. 3.18, 19, &c. 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? &c. Or hast thou sinned like him, been such a perse∣cutor, blasphemer? &c. 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, &c. 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? Manas∣seh, Magdalen, &c. 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 Con∣science say, Come unto me all ye that are weary, &c. Whosoever will let him come, &c. Whoso∣ever is a thirst let him drink of the water of life freely. Say, why should I exclude my self, 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 re∣pentance, and upon the feet of new obedi∣ence, 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 bles∣sing 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 magnifie his mercy in saving me, who hath so far magnified it already in sparing me? He that hath reprie∣ved 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 fur∣nace of affliction; but it may be not to con∣sume me, but to cleanse and purifie 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 fal∣low ground of my heart, but 'tis to sow me with the seeds of righteousness. And were there no plowing and harrowing, I could ex∣pect no harvest. But of this before, Dire∣ction 1.

Direct. 9. Attend thy Cure with pati∣ence, and do not too hastily press after com∣fort.

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. enquire 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 rejoycing 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 judg∣ment, that knows best when and how to or∣der 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 of∣fended, 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 Con∣science will put you upon endeavors for peace. 'Tis an enlightned Conscience that puts you upon endeavours for grace. And 'tis an home (at least an hopeful) evidence of saving illumi∣nation, when you do prefer grace in your en∣deavours 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 in∣to 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. Othervvise you expose your self to the artifices of Satan, vvho vvill soon abuse your eagerness to his ends; either dravving you off from your vvork in the failer and vvant of peace, or dravving you into his vviles in a false and ungrounded peace.

Q. 6. How may we obtain a peaceable or sound peace of Conscience?

The Premisses, (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 per∣plexities, of which before but) with the pre∣ciousness of this peace * 1.16. 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 ex∣cellency must this Peace needs be? which is produced by no lower power than the blessed God, he creats it; is procured by no lower price than the blood of God, who was cruci∣fied 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, &c. Joh. 16.22. Why should thy Soul sit down in sadness? Here is a feast, a continual feast * 1.17. 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 possest of this peace, thou might'st look on Satan, as not only dis∣arm'd but destroy'd; on Sin, not only as dis∣abled 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 sweet∣ned 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 depart in peace. Look on the grave and hell, and not be dis∣mayed. 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 paci∣fied. But 'tis as true, never was Conscience Evangelically pacified, but it was first Evan∣gelically purified. Of this before. An im∣pure Soul must expect the same return from Conscience to all his messengers enquiries for peace, which Jehn returned Joram's messen∣gers.

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 ma∣nageth 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. Acknowledg all, away with all, hate and ab∣hor all. One Achan is enough to trouble the whole Camp. One Jonas 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 bro∣ken. Thou must hate every false way then, away with all iniquity. The allowance of one sin speaks an heart for all sin. And God ac∣counts 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 enterprize of war against both God and thy own Soul: Rom. 7.23. 1 Pet. 2.11. And never imagin Conscience can from God proclaim peace, while corruption proclaimeth war against God and Conscience. (2) Aban∣don Satan. He is the Prince and Captain-ge∣neral under whose Banner Sinners fight, both

against the Gospel of Peace, and the God of Peace to their own perdition, but at his plea∣sure: 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 thy self from his Army, but convert thy arms against him, and chuse Christ henceforth to be thy only King and Captain, who is the Prince of Peace. So shalt thou receive the forgive∣ness 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 * 1.18. (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 tho∣rough 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 vi∣gilant in the use, and flee the abuse of world∣ly things then. Take heed to your selves, 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 no∣thing else but pain, and give the world an higher place than to the God of Consci∣ence.

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 perswading it by his Am∣bassadours: 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 de∣sire 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 e∣qual! how easie! how excellent are the terms! But the tender of them is of no effect, un∣less thou embrace and take them up; except it be to render thy sufferings more easless, and thy self more excuseless. Nor will Conscience as being Gods 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, &c. c. 37.26, &c. 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 immu∣table 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, re∣sign up all to his command and dispose, re∣fer all to God as thy highest end and happi∣ness, 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 righteous∣ness 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 defense? 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 Spi∣rit henceforth to mortifie thy flesh, and to ma∣nage thy faculties, as may best accord with the praise of God, and with the power of Godli∣ness? 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 per∣haps that I be a little more particular. Well then,

Direct. 5. Apply thy self to the Lord of peace, and the Lord of peace unto thy self. 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 reveal'd and open∣ed this hidden mystery, how God might be fully righted, and manfully, yet freely recon∣ciled 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 your self 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 ren∣der it) of our peace was upon him, Isa. 53.5. It would not consist with the sovereign plea∣sure 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 re∣compence 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, where∣by thou maist accept and appropriate him∣self for thine, and apply the blood of his Cross

to thee, would alleviate thy troubles, and af∣ford tranquility: 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 vertue 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 your selves 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, then peace. First King of Righteousness, and after that also King of Salem, which is King of Peace. He first frameth the hearts of his Sub∣jects to Piety, then to Peace: Rom. 14.17. Heb. 7.2.

Direct. 6. Acquaint thy self 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 thy self 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 plea∣sure 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 con∣verse with God. Reason fits for converse with men; but 'tis Religion must fit us for converse with God. Without his image there is no in∣tercourse. 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, &c. Psal. 4.3. (2) You must accord all controversies. For how can you be acquainted, while you are not yet a∣greed? Am. 3.3. To this end you must not only cease provoking; but sue out your par∣don, submit to his Propositions, and solicite him by prayer: Exod. 34.9. Psal. 81.15. Job 33.26, 27, 28. (3) You must apply your selves to his company in the use of those appoint∣ments, or ordinances, whereto he hath annex∣ed the promise of his own presence. There is no acquaintance with him, without approa∣ching

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 joyn our selves to the Lord, &c. 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 loose in our con∣verses? 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 search∣eth the heart, and trieth the reins. And if thy heart be not right with him thy other appli∣cations will be reckoned flattery, not friend∣ship: Jer. 12.2, 3. Psal. 51.6. Jer. 17.10. Psal. 78.7, 36, 37. 1 Chron. 28.9. (5) Be actu∣ally and often communicating thy self to him. If you will hide your heart from him, what hopes of acquaintance with him? He that in∣tends

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 particu∣lar cases and concernments. Hide nothing from him, from whom indeed nothing is hid∣den. Let all thy pangs of sorrow have vent, like Hannahs 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 suppli∣cation, let your requests be made known unto God. And the peace of God shall keep your hearts, &c. 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 inti∣macy, 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 obtain'd an interest in him, but you should maintain an holy open inter∣course 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 con∣verses

of faith, love, &c. 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, &c. 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 proceedings or argumentations, and articulate converses a∣bout 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 mans self with the signs or marks which the Scri∣ptures give him for judging his estate and condition. Hereby know we that we are of the truth, and shall assure our hearts * 1.19 (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 down-right with thee, in the discharge of every part as it proceedeth in way of rati∣ocination 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 Logick be found only among Scholars; yet is there natural Logick in every mans Conscience, as one * 1.20 well ob∣serveth. Charge her before God, and the Lord Jesus Christ to be clear and impartial with thee throughout. In the first Proposi∣tion; 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 there∣fore improper in the present case, which con∣cerns 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 all-seeing God for me? Wilt thou speak it to thy superiour, as well as to my self? 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 supream 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. Spi∣ritual 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 there∣with pacifie 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 com∣fort: 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 designes * 1.21. See thou do not baffle with, or break from him. Quench none of his moti∣ons, be they never so strict, or seem they ne∣ver so severe. They all tend to grace, they all end in peace. And though he be as yet a spi∣rit of bondage to fear; it is not to exulce∣rate Conscience more sharply, but to heal it the more soundly, and that he may be a spi∣rit of adoption to thee, whereby thou maist cry, Abba, father: 1 Thes. 5.19. Isa. 61.1. Rom. 8.15.

(2) Attend his ways before thee; not on∣ly his ways in the Sanctuary, without thee, in the means of grace, as praying, hearing, &c. 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 be∣neath? But above 'tis all in an happy tran∣quility. There are no tempests or thundrings in the upper region. Call up thy Conscience and its Colleagues thither, and keep them con∣versant about spiritual and heavenly Objects; and thou shalt then soon know what is the communion of the Spirit, and what these sua∣vities of Conscience are. To be carnally min∣ded 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. 8.16. A sin∣gle witness under the law was of no mo∣ment, 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 testifie the things of God and the things of man. For what man know∣eth 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 child-like appretiation, affi∣ance and affections can cry, Abba, father, are the children of God.
• But I can with a child-like appretiation, affi∣ance 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 out∣ward revelation in the Scriptures: Joh. 14.26. Psal. 119.18. 2. To the truth of the Assump∣tion, by irradiating the Conscience, and en∣abling her in and upon the reflections she maketh to apprehend, feel and descry such ap∣pretiations and affections in me, or whatso∣ever 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 strengthning 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 * 1.22, which was never promised, and hardly (if ever) pattern'd; Yet you may and must at∣tend for the internal and effectual testimony of the Spirit, in effecting, exciting, height∣ning 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 Con∣science: Rom. 14.17. 1 Thes. 1.5, 6. Let me only add, Thou must not expect as if the Spi∣rit would, or could, witness peace to thee, before it hath wrought grace in thee. For its testifying peace to the Conscience is by testify∣ing 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 testi∣mony by faith in his Son, ere the Spirit of truth will seal thee up to the day of redem∣ption: Joh. 3.33. cum Eph. 4.30. & 2 Cor. 1.22. In whom after that ye believed * 1.23, ye were sealed with the holy spirit of promise, Ephes. 1.13.

Thus appealing Conscience into, and adju∣ring her by the divine presence will be of notable advantage. It will not only awaken and engage Conscience, but will awe her from ex∣treams, 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 commis∣sion, but with God's contestation and com∣probation; and so will be the more power∣ful to arrest and stay scruples, to anticipate or answer Satan, and ascertain the Soul in the sweetest and steadiest affiance, while the testi∣mony and judgment of Conscience to a mans righteousness and reconciliation, &c. 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 re∣view here likewise * 1.24. But I shall be parti∣cular.

Direct. 1. Keep out sin. This is THE make∣bate, and like a mad man, it casteth firebrands, arrows and death. Her entrance and first em∣braces (its true) may promise a mellifluous sweetness. But her end is bitter as wormwood, sharp as a two-edged sword, that pierceth even to the Conscience. And if anothers 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) Scan∣dalous 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 provo∣cation: 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 implicitely condemn her, as she doth explicitely 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 bo∣som 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 tranquility was Satan's trou∣ble, Job. 1. & C. 2. And he doth not only af∣flict 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 it self, 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 se∣renities 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Swallow up or drink down. 'Tis not long since he would have swallowed thee up with over-much 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 centinels, gird on your spi∣ritual armour, keep the shield of faith in your hand. Give no place, but resist him stedfastly, 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 a∣broad, 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 on∣ly vanity but vexation of spirit, Eccles. 1.14, &c. 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 Ca∣naanites 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 con∣versation

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 Com∣munion 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 shines. 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 recipro∣cating with him therein, by those acts of Communion which you owe on your part to him.

(1) Be still ready to receive and take in whatever further demonstrations of his kind∣ness for, and reconciliation to you he shall yet tender thee. He comes not without his myrrh and his spices, his honey-comb, 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 rejoyceth and worketh righte∣ousness, those that remember him in his ways. If you'l 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 her self ready, but she had the grant of other rai∣ment. 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 stedfast, 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 shewn, and the experiences thou hast sens'd of his love to thee. This will strengthen faith, si∣lence 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 judgment: 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 rayes of divine love, and is looking on so many pecifick pledges of an omnipotent well-pleasedness. 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 with-drawing: 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 evi∣dencing 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 peoples 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 rejoyce over thee? do thou also rejoyce 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'l have no lei∣sure for listning after those sinful avocations, which displease God and disturb the Consci∣ence. Love will be adhering to and abiding with God, and assimilating you to his good∣ness. Besides love casts and keeps out tormen∣ting fears, and is of that transcending and in∣expugnable 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 pro∣cured 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 correspon∣derce and prevent controversies as our At∣t••rney 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 petiti∣ons for peace, but by pleading the perpetual vertue of his own pacifick 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, see∣ing he ever liveth to make Intercession for them that thus come: Heb. 7.25. You may neither come in prayer, nor by faith immedi∣ately unto God, but through him, in the vertue 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 a∣fresh upon him. An active faith will appropriate and draw the benefits of his Intercession into our own chanel. He is entred by his own blood into the holy place for us. He appeareth in the presence of God for us, Heb. 9.12, 14. It ap∣prehends and eyes Christ, as one that is here∣in about our business, answering our accuser, accomplishing our absolution, according our crimes or charges with divine justice, advo∣cating 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 memo∣rial before the Lord continually, as the high Priest did when he went into the Holy of Holies: Rev. 12.10. Heb. 9.7, 11, &c. 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 af∣fords you abundant arguments. Seeing that we have a great High-priest 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 armory 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 ty∣dings 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 immu∣table 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 Patriarks, 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 depart, and the hills be removed, but my kindness shall not depart from thee, nor the Covenant of my peace be removed, saith the Lord that hath mercy on thee, Isa. 54.10. 'Tis a sure Cove∣nant. We have his word, his oath, his seal to confirm it to us, and his own love and faith∣fulness are lain at pledg 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 Gods Cove∣nant 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 preser∣ved by obedience; not only * 1.25 as it antici∣pateth, what would trouble and confound the terms of our peace, but as it affordeth a te∣stimony to Conscience of the truth of our peace. Hereby we know that we know God, and are known and acknowledged by him. Hereby we assure our hearts before him: 2 Cor. 1.12. 1 Joh. 2.3, 5. c. 3.19. Yea, God assureth the true Evangelical obedience an happy tranquility and peace. The work of righteousness shall be peace. Glory, honour and peace to every one that worketh good. As many as walk according to this rule, peace shall be upon them, Isa. 32.17. Rom. 2.10. Gal. 6.16. I advise especially that you preserve 1. Loving affections. The more you love his precepts, the more you shall live in peace. Great peace have they which love thy law, Psal. 119.165, 166, 167, 132. 2. Loyal aims. Let the pre∣ponderating motive be to please the Lord, that you walk worthy of him unto all plea∣sing. 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 there∣fore Conscience must needs be at peace with you. No testimony speaks that peace to Con∣science 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 considerati∣on, and your most awakened and active cir∣cumspection. Look backward and consider your pangs and plaints ere it came, your prayers and promises that it might come, the price you then set upon it, the pains you then spent for it, &c. Look forward, and con∣sider the end it pointeth at, the effects it pro∣miseth, the enjoyments to which it predispo∣seth, &c. Look upward, and consider the prin∣ciple whence it cometh, the price which it cost, the proprieties and priviledges which it cleareth, &c. Look downward, and consider not only others horrors, but how ominous, hopeless, &c. your thoughts of hell and of the grave would be if you should lose your peace. You cannot miss of motives, whither soever you convert your minds. In a word, lose this, and you lose all. God, Glory, Hea∣ven, Happiness, though not as to themselves, yet as to your sense. Keep this and you keep all, the sweets, the security of all. Nay, if you keep not this you cannot keep your selves at least in any quiet and composure. For '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 injoyneth other powers of the Soul, and elicit which issue immediately from her self, that they neither decline the rule, nor discon∣tinue their exercise, nor be distorted to either extream, but be discharged regularly. Watch her answers, that they be the answers of a good Conscience toward God. In fine, watch every avenue, that nothing pass in or out but what you can give a good account for, to the God of peace: Mat. 26.41. 1 Cor. 16.13. c. 8.9. Hebr. 3.12. 1 Pet. 3.21. Luk. 21.34, 36.

Q. 8. Whether a pious Christian may not live for some time without Peace of Conscience?

Doubtless he may. For though we may ad∣mit 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, Ephraims, the Jews and Jaylors was: Psal. 37.37. 2 Chron. 33.12, &c. Jer. 31.18, &c. Act. 2.37, &c. c. 16.29, &c. It is plain (1) there can be no peace before grace, Q. 1.) 'Tis first grace, then peace, in all the options of the Apostle: Rom. 1.7. 2 Cor. 1.2. (2) There is and must be grace in order of

time and nature before peace. For the true peace of a gracious Christian ariseth from the testimony of Conscience to the truth of his grace. So that Conscience in pronouncing peace doth alway presuppose grace, and maketh use of the truth of our grace, as a medium whereby it proveth that we are upon terms of peace: 2 Cor. 1.12. Isa. 26.12. Psal. 4.8. (3) There may be a considerable interval be∣tween the implanting of grace in us, and the im∣parting 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 evi∣dence or sense of it, and that for a long time. Witness Heman, David, &c. '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 our selves. Christ tells his Disciples, Whither I go ye know, and the way ye know. But Thomas saith unto him, Lord, we know not whither thou goest, and how can we know the way? There is no contradiction. They knew it, but did not know that they knew it, notwithstanding so long continuance with him. Science there was, at least a dark and confused knowledg; but not Conscience, no distinctness or clear∣ness of knowledg, though they had so long converse with him, in whom were laid up the treasures of wisdom and knowledg: Psal. 88.3,

9, 15. c. 42.3.—8. 1 Joh. 2.3. Joh. 14.4, 5. 2. Let the giver of peace be considered. Grace and peace are from the same Spirit. But not at the same time, or with the same circumstan∣ces. '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 sea∣led 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 enseal∣ing of the deed, is not for us to determine, while he hath not declared it in his word, and is pleased to diversifie so much in his works. Pauls peace was not so early as Lydias was. '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 cer∣tain, Grace is from the Spirit, as working out sin, and writing out the similitude of God upon the Soul. Peace is from him, as witnes∣sing with our spirits our Sonship and Salva∣tion. So that as he first worketh, then wit∣nesseth; so there is usually some distance of time, between this and that. And his witnes∣sing that we are the Sons of God, doth ever presuppose that work, as every act doth pre∣suppose 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 exer∣cise 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 ap∣pears by the premisses. Grace it self is call∣ed 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 dis∣cernable, yet are they not actually, and so ef∣ficaciously 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 blow∣eth where and when he listeth. Our Spirits are often so dull'd, discomposed, distempered with passions, prejudices, prevailing fears and sorrows, or power of melancholy, &c. as they are disenabled to discern, till these are worn out with time and experience. And mean while like Asaph and others, the Soul oft∣time refuseth to be comforted: Rom. 8.16. Psal. 51.12. Joh. 3.8. Psal. 77.2. Gen. 37.35. Jer. 31.15. (5) Hence there is no such inseparable connexion between grace and peace, as a man should disclaim grace, because he is as yet de∣nied peace. 'Tis a weighty saying of that wor∣thy servant of God * 1.26, who is now shining in

another world. Though there cannot be true peace where there is no grace, yet there may be true grace where there is no peace.

Q. 9. Whether pious Christians may not lose the peace of their Conscience?

No doubt they may, if we understand it of peace it self, though they cannot lose the seeds of peace.

(1) They cannot lose the seeds of peace, and in this sense cannot lose their peace: i.e. Seminally and radically considered. '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 cau∣ses. 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 con∣summating 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 ne∣ver

be cut off or cast out of Covenant: Heb. 13.20. Isa. 54.8, 9, 10. c. 61.8. Jer. 33.40. Heb. 13.5.

(2) They may lose the sweets of peace, yea peace it self; God himself gives evidence to it. Remember how he speaketh to and of his Church. O thou afflicted, tossed with tem∣pests, and not comforted. I called thee as a wo∣man forsaken and grieved in spirit. We have heard a voice of trembling, of fear and not of peace. I have taken away my peace from this people, even loving kindness and mercies. I was wroth and smote him, I hid me and was wroth, &c. Isa. 54.6, 11. Jer. 30.5. Isa. 57.17. The godly have given us their experience in it too. Behold, for peace I had great bitterness, saith Hezekiah, Isa. 38.17. The arrows of the Almighty are within me, (saith Job) the poyson whereof drinketh up my spirit. The terrors of God do set themselves in aray against me. Mine hope hath he removed like a tree, he hath also kindled his wrath against me, and counteth me unto him as one of his enemies, &c. He teareth me in his wrath, he gnasheth upon me with his teeth, &c. Job 6.4. c. 19.10, 11. c. 16.9. What shall I tell you of Heman, of Asaph, or of Da∣vid? (who yet was of a sanguine, and there∣fore chearful Constitution, and of singular skill both in Musical instruments and singing) yet was his and their Souls full of troubles, and you may find them roaring by reason of the disquietness of their hearts: Psal. 38. & 88. & 13. & 22. & 27. Peace it self may be removed then, though the seeds of peace re∣main.

In that those seeds are now hidden from sense, and they do not immediately bring forth the blessed fruits of peace, with∣out the intervening act and attestation of God's Spirit and ours (as was said Q. 8.) without which a mans interest in Christ and the Covenant will be always dark, most times doubtful, and many times denied: Isa. 40.27. Psal. 31.22. c. 88.14. Now God's Spirit may and many times doth suspend his testimony, and stand off as a stranger, or as a wayfaring man; yea, smite and wound, and write bitter things against ••he Soul. Our spirits may and do with-hold their witness many times also; either careless through oscitancy, or confused in their observations, or complicated by other objects, or compressed in their own operati∣ons, through doubts which depress them, through diffidence which disquiets them, through distracting cares and fears which de∣solate 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 in∣fallible tye between them as that a man should throw off all his hopes of grace, as soon as he is turn'd out of the hold of peace! Their tenure is different; Grace is a tenure for per∣petuity; but Peace is a tenancy at will, ad placitum domini. We hold both from God, and

of meer grace or favour. But that we hold more absolutely. God hath undertaken both parts of the Covenant, that we shall not de∣part from him, as well as that he will not de∣part from us. This (see peace) we hold more ar∣bitrarily, and are at our good behaviour in it. If we break his statutes, he will break our comforts, though he will not break his Cove∣nant: 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 with∣out 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. Nei∣ther may we measure the strength of grace by our sweets of peace. David, Job, Asaph, He∣man 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 ex∣amples 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 here∣after.

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 Hierusalem, out of this dark and deplorable condition. Hasten thy escape from the fearfulness and tremblings, those windy storms and tempests that now over∣whelm 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-satis∣factions 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 la∣mentable and deep perplexity. While it may be friends are bewailing, enemies are boasting or blaspheming, Satan is tempting, sin is trou∣bling, and the thoughts of God are a terrour 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 thy self to befriend

thee. But in this case when Conscience is smi∣ting and accusing, thy self will be engaged a∣gainst 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, &c. the Me∣mory to account and sum up thy transgressi∣ons which trifled away thy joys, both in them∣selves, and in their circumstances; thy Under∣standing to aggravate both thy transgressions and troubles, and to answer whatsoever is ten∣dered to reduce her to tranquility: Job 30.15, 16. Psal. 42.5. & 55.4, 5. & 40.12. & 22.14, &c.

(4) Reckon with thy self what it will come to if thou continue thus, and thereby call forth and raise up endeavour. Thou art go∣ing down-hill 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 terrours, and from terrours to horrours; 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, &c.

(5) Recall thy past comforts, and let these constrain thee to mend thy pace. Canst thou forget those halcyon days, and happy disco∣veries 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 thi∣ther, 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 dark∣ness, and his secret was upon my tabernacle, 1 Chron. 12.18. Job 29.2,—7.

Direct. 2. Try over thy condition by an even ballance. 'Tis possible you may have mistaken your case, and thence miss your com∣forts, 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 in∣iquity doth (in a sort) inforce him to it. Hast thou not procured this unto thy self? Yea, thy way and thy doings 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 where∣in 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 shew thee that sin which hath made so sad a breach. Leave thy complaint upon thy self with Job: charge not God foolishly; Crave his discovery. Shew me wherefore thou con∣tendest with me. Make me to know my transgressi∣on 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 oft-times 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 acknowledg that it is none of the happiest seasons, for trial of the truth of your Sancti∣fication, but diligence herein may overcome the difficulties hereof. My spirit made diligent search, saith Asaph, when his state was as ar∣duous and afflicted as yours: Psal. 77.6. You may find enough to support hope, if not to satisfie your heart. And though you see little smoke, and sensless 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 scarch for and stir up: Psal. 119.81. Luk. 24.16. cum 22.2. Cor. 13.5. 2 Tim. 1.6. Let me ask you or come answer these

few questions in this afflicted condition. 1. What are your greatest desires? are they not to the name of God, and to the remem∣brance of him? Oh if God would lift up the light of his Countenance! If I might have but some glimpses of his loving-kindness! &c. Must not all Comforts, all Creatures stand by in comparison of this? Is not this the one thing thou desirest afore and above all the rest? Must thou not say, My soul thirsteth for God, for the living God, when shall I come and ap∣pear 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? ei∣ther 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 over∣flown me in his service! &c. When I remember these things I pour out my soul in me, and my tears are my meat, while they say unto me where is thy God? Job 13.24. Psal. 88.7, 14. Lam. 3.17, 18, 19. Isa. 49.14. Cant. 5.6. Psal. 42.3, 4. 3. What are your greatest deliberations? Are they not how you may return into friend∣ship with God, and God may renew his fa∣vour to you? How you may be restored in∣to 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, what∣ever it cost thee? That thy Soul still follow hard after him, though he seems to fly far∣ther from thee? That thou wilt never give over thy work, or his word, though thou shouldst go weeping from day to day, and duty to duty? That whatever work sit this shall not; for thou settest a value on him above all the world. O God, thou art my God, early will I seek thee. My soul thirsteth for thee, my flesh longeth for thee, &c. I will wait upon the Lord that hideth his face from me. From the ends of the earth will I cry unto thee, yea in the way of thy judgments, O Lord, have I waited for thee, and will wait upon thee, Psal. 42.2. & 63.8. Lam. 2.18, 19. c. 3.48, 49, 50. Psal. 63.1. & 61.2. Isa. 8.17. c. 26.8, 9. What doth Conscience answer to these questions? Must they not answer in the affirmative? Is not the language of your spirits the same, much-what with this, that is now suggested to you? If so, how should you cheer your drooping hearts and command off these disqui∣ets and anguish. For these are just evidences that God is yours, and you are his; that the

grace of his Spirit is in you, though the grace of his favour doth not shine with its wonted light and warmth upon you, as the Scriptures mentioned do manifest; yea, these things speak thy appretiation and esteem of God, as the highest good; and thy affections for, and in∣tention of him as the highest end, and do there∣fore more infallibly conclude the safety of thy condition, than do many other marks. So that thou maist well renew the Psalmists charge. My soul wait thou only upon God, for my ex∣pectation is from him, Psal. 62.5.

Direct. 3. Tack about to the cause that hath thus bereft thee of thy comforts. Pursue it with all the strength thou canst make. Draw up every squadron of thy Soul like the Stars in their courses to fight against Sisera, the sin that hath invaded and spoil'd thy peace. Let thy Understanding discharge its arguments a∣gainst it, and aggravations of it. Let Con∣science arraign, accuse, condemn it, and all the other powers, under the subjection of Conscience, execute and exterminate it. Yea, call in Prayer, Promises, Providences, and whatever else may powerfully help thee in the combate, or to its conquest. And be sure thou give it constant chase, till thou hast sub∣dued 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 ini∣quity

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. Repen∣tance is a panacea, the Christians all-heal. Who ever repented that was not remedied? No sooner had Job repented but he was restored, recovered. Repentance removeth the cause, and then God undertaketh to renew our comfort. He will repent of the evil of punishing, if once we repent of the evil of provoking. Let Ephraim repent, and she is forthwith remem∣bred, received, reconciled, and God reneweth the sweets of her old relation. Is Ephraim my dear Son? Is he a pleasant Child? &c. Isa. 6.10. c. 57.18, 19. Job. 42.6, &c. Jer. 26, 3, 13. c. 18.8. c. 31.19, 20.

(1) Here rip up thy sins in confession, that have made these sad ruins in Conscience. Thy sorrows are continually before thee. Call thy sins before thee also, and declare thine iniqui∣ty. The more you cover them, the more they will corrode, and like a cancer gnaw and feed on you. The sooner you confess them, the speedier and safer too will be your cure, and Gods comfort: Psal. 38.17, 18. Prov. 28.13. 1 Joh. 1.9. David's heart was heavy in him, and God's hand was heavy on him. And what doth he? I acknowledged my sin, saith he, &c. And God by and by acknowledgeth his Soul, and anticipateth his supplication. I said I will confess my transgression unto the Lord, and thou forgavest the iniquity of my sin. And he sets a Selah on it, for your attention and observati∣on: Psal. 32.4, 5, 6.

(2) Rinse thy Soul in Contrition. Break up the fountains of Evangelical sorrow, and bathe thy Soul in them. How should thine eyes run down with penitential tears? and thy head with rivers of pious sorrow? and that heart bleed for thy manifold transgressions, which is broken with such manifold tribulations? Lam. 1.16. cum 18. c. 3.48, 49, 51. cum 42. I deny not but thou maist deplore the sadness of thy estate. How is the most fine Gold chan∣ged! 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. Wo 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, &c. 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 woun∣ded 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 prescripti∣on, 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, cheareth, 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 a∣lone able to give rest to us. The misery is, men turn into themselves, or unto second cau∣ses with Ephraim, to be healed of their wound, and then cry out with Jeremy, Why is my pain perpetual? and my wound incurable, which re∣fuseth to be healed? And thence complain and fly out even against God's faithfulness? Wilt thou be altogether unto me as a lyar, and as wa∣ters that fail? To such strange heights of diffidence do such diversions sometimes drive them. But alas, they disoblige God from com∣forting them by these courses of theirs, and open a way for severer corrections, while they decline him, and deifie 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 Balsome 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 Physitian. 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, &c. Yea, he is not only the Physi••ian, but the Physick, as one saith * 1.27; and gives himself, his own flesh, his own blood for a purgative, a cordial, a plai∣ster 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 Balsoms become ineffectual without a befitting application. Conscience is the part affected, apply this plaister 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 it self, 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 pro∣pitiation for our sins? Through faith in his blood. So that without an intervening act and application of faith, Conscience is not bles∣sed 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 Balsom, the precious blood (as Peter calls it) of our Lord Jesus Christ, 1 Pet. 1.19. Apply, and bring down the vertue of it to thine own case and condition. Oh the advantages of an holy ap∣plication! 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 chosing and

accepting of Christ for mine, and the act of the Conscience, whereby I know and am as∣sured that he is mine, and I am his. And though the latter be only immediately produ∣ctive of this peace; yet the former is emi∣nently 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 answer∣ing her pleas from hence, if you cannot ac∣cord 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 vassal∣lage 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 terrifie thee with being an enemy to God, and God's being an enemy to thee? Tell her the blood of his Cross hath made re∣conciliation 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. Could 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 can∣not

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 ac∣quiescence 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 Ho∣liest of all, as the high Priest with the blood of goats and calves was wont, which he offer∣ed 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 vertue. 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 re∣lief) may come freely, Christ invites you, en∣courages, injoyns 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 affe∣cting

delicacies, and as it were ake 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 puzling calamities without me? But the Promises shew 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 bitter∣ness.

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 foundati∣on 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 Hierusalem a re∣joycing, 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, &c.) with the strongest de∣sires of their goodness, and with your steadi∣est dependance 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 publick and so∣lemn Ordinances. These are full of milk and marrow, and fatness, not for support only, but to abundantly satisfie us. Let thine heart pre∣serve them, and they will add peace to, and pre∣serve 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. Cer∣tain it is that Christ who is our peace, is the internal substance of them. And he doth not only outwardly signifie, 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 ministreth power∣ful arguments, not only for the killing of sin, but for the quieting of the soul; as being bap∣tized 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 pre∣sence 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 Priests lips are to be a storehouse of comfort, as well as of knowledg. 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 oft-times a present means of peace thorough 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 ob∣servation of Dr. Sibs on Psal. 42.5. * 1.28 That one way to raise a dejected Soul is to cite it before it self. You have often heard of the Court of Conscience; see you call and keep it, and convene the troubles of your heart before it. For herein it is that your case must be audited, argued and determined. I wish there were no Christians did carry it to Con∣science as Ahab to Micajah. Either they call not Conscience into the consultations of peace, as afraid she will not prophesie good, but evil concerning them. Or if she comes and deals clearly them, they commit her to prison, and carve out nothing for her but the bread of affliction, till they shall come again in peace: 1 King. 22.8, 27. Whereas there is no sound peace but of Consciences speaking, as hath been abundantly shewn. Arraign your troubles before Conscience then, here audit, here answer, here argue them. For self-com∣muning 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 importu∣nities 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 trou∣bles of a sickly indisposition? which oft-times discomposeth the natural spirits and faculties, and by reason of the Soul's sympathy with the Body, puts the whole frame in a commoti∣on or combustion. Or are they but self-con∣ceived troubles? the troubles of a strong and stirring imagination? whose false and hasty re∣presentations do frequently prevent the trial of our judgments, and produce as insuperable troubles, as if the grounds were real, (wit∣ness 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 ano∣ther cognizance, and of alien and improper consideration here, when the Question is put touching troubles of Conscience. 2. From what cause, or why are these troubles? I intend not hereby the cause why God in∣flicteth them, but why the godly imbrace them. Thus demand a reason of them, and desist not till you have brought it to a resolution. Thus David in his distress doubles and trebles the question. Why art thou cast down, O my soul? and why art thou disquieted within me? Psal.

42.5, 11. & 43.5. Many of your troubles would cease and shrink away were they but summoned to appear before the Tribunal of Conscience, as having nothing to say for them∣selves, especially such as have no stronger foun∣dation than your fancy. For such as durst ap∣pear in Court,

(2) Here answer them. Christians usually lose their peace by listning to, and being led by the sudden pleas of sense, instead of laying them in the scales of a judicious Discourse. They hastily admit those pleas as argumenta∣tive and conclusive against their peace, in private conference, which do require, and would receive an easie and advised answer in publick Court, if Conscience may deliberately proceed upon them. And it is seldom in such a case, that they are ever extricated out of their difficulties and disquiets, till they come to dis∣cuss them over again in the Court of Consci∣ence. And then you have them correcting sense, and chiding themselves for such inde∣liberateness and precipitancy. I said in my haste, &c. This is my infirmity. Oh that I should be so foolish and ignorant, &c. Psal. 31.22. & 77.10. & 73.13, 15,—23. Lam. 3.18, 54. Isa. 38.10, 11. Whatever then are the pleas and pretensions in impeachment of thy peace, let them be produced in open Court. Let Conscience consider and compare them with the rules of the Court, the standard of Evan∣gelical peace. And then how many of thy doubts and troubles will successively have TEKEL on them? Thou art weighed in the

ballances, and art found wanting, Dan. 5.27. I forbear to mention here the just answers may be given to what argument may be happily in∣sisted on, wherewith you may furnish your selves in the respective cases.

(3) Here argue it with them. If thou canst not evince thy peace by it, yet it will ease thee in thy perplexities to expostulate and argue out the case in the Court of Conscience. How forcible are right words! David's iterated ex∣postulations were effectual to the recovery of his dependance, and to the remitting, if not removing of his disquiets and diffidence: Job 6.25. Psal. 42.5, &c. Men are prone to plead it out with Heaven, and reason it forth with God. It were the more easie and expeditious way to plead it with their own hearts. No arguings unless of prayer and faith, being ad∣mitable with God. Who is a fit opponent or respondent to argue with Omniscience and Omnipotence? or can chuse out words to reason with him? Job 13.3. c. 23.4. c. 9.14. Psal. 77.7,—10. Here argue it then, and bid thy fears as Job did his Friends, to attend and listen. Hear now my reasoning, and hearken to the pleading of my lips, Job 13.6. Argue 1. from thy past serenities and sweetnesses. Old experiences will become new evidences, I have considered the days of old, (saith Asaph) the years of ancient times, I call to remembrance my song in the night. And thence he resolveth that it was his weakness (This is my infirmity) to ••ield so far to his own despondency and dis∣quiets, and should be his work to devolve

all into the hands of God, and fortifie his dependance on him in the sense of his former happiness. I will remember the years of the right hand of the most high. I will remember the works of the Lord. Surely I will remember thy wonders of old, &c. Psal. 77.5,—13. David's spirit was overwhelmed within him. My heart with∣in me is desolate, saith he. And what doth he? I remember the days of old, &c. Psal. 143.4, 5. God's ancient kindnesses afford new argu∣ments to Conscience, whereby she may, and many times doth quiet her self, and confute her sorrows: Psal. 31.21, 22. & 71.18, 20. Well then, if you would not cast away your confidence, call your former comforts to re∣membrance. Are your Souls cast down with∣in you? Revive and cheer them up with the remembrances of God from the land of Jordan, and of the Hermonites, what he spake to you in such a Sermon, sealed in such a Sacrament, secured in such a solitariness. And thence reason with Manoah's Wife, If the Lord would slay us, would he have shewn us such things as these? Heb. 10.32, 35. Psal. 42.6. Judg. 13.23. Argue 2. from 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. Whi∣ther had Satan, and your own sins and sor∣rows 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 in∣timations 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 some∣times also at the windows and shew himself through the lattess? And must you not tell him if you would speak truth with the Psal∣mist? When my spirit was overwhelmed within me then thou knewest my path: Cant. 2.9. Psal. 142.3. Would you hereupon argue it with your selves as the Psalmists doth, it would cheer and quicken hopes, if not quiet your hearts. He reasons off his anxious conceptions here∣by at one time, and rebukes his hasty conclu∣sions against himself at another: Psal. 42.11. & 43.5. & 31.22.

Q. 11. Whether and how far a pious Christi∣an, besides the loss of his peace, may be bur∣dened with, and live under great perplexity and distress of Conscience?

No doubt he may if we mind but what is ••ready delivered. The premisses 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 ••rrow. Or if ever under the whole Heaven, ••••th been done upon any pious Soul as hath ••een done upon their particular selves. I am ••erswaded therefore to be more particular * 1.29:

Lam. 1.12. Dan. 12.2. I say therefore your Conscience may not only deny you peace, but denounce war, and the dreadfullest punish∣ments, and yet you may be devoutly pious. Instances have been already premised, Q. 9. and more will be added in the progress of this Dis∣course. 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 con∣firm 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 conditi∣on 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 dispo∣sed to take in the impressions of both, and as well to let in the sense of guilt and mi∣sery 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 shar∣pens the sword in the hand of Conscience, and doubleth its strokes; especially while unbelie•• leaves the Conscience destitute of the succours she should receive from Christ and the Cove∣nant, &c. without her; and lays her naked and deplorably subject to her own cutting ac∣cusations

and killing 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 judg, 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, &c. Yea, here∣upon 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 Con∣science of the pious may thus conclude of their estate (as hath been premised, to be without God and grace, &c.) 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 worm∣wood 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 ••oubled) but he encreaseth his frowns, sharp∣••eth 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, &c. He tells others, I was wroth, and smote him, I hid me and was wroth, &c. 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 pitcht 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 preci∣ous experiences! that this God, so good, so great, so desirable, so dear, so respected, so related, &c. 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, &c. which are as Oyl to the flames, and winds to this Sea of troubles, that make Conscience rage and roar in more abundance. Wo 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 pier∣ced 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 scoffe at them, which even slays the broken in heart. Ay! this is that your religion comes to. I thought you would grow mad, &c. Psal. 109.16, 25. & 69.26. Act. 26.24. Saints (it may be) either stand aloof as strangers, or smite with cause∣less and cruel censures; yea, even good men, great friends, and such as have been of our most inward and intimate familiarity, and per∣haps 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, &c. They are hewn by the Prophets, and slain by the words of God's mouth: Hos. 6.5. Yea mans 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 trou∣bles. 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 god∣ly, godly men, yea godly Ministers to take pity on you, but there is none, and to give com∣fort 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, &c. Isa. 38.14, 15, 17. O how quickly may the scene of Con∣science 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 moun∣tain was even now so strong by divine fa∣vour, 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 sud∣denly are terrours turned upon him? they pur∣sue his soul as the wind, and his welfare pass∣eth as a cloud. And now my soul is poured out

in me, the days of affliction have taken hold upon me, &c. 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 per∣plexities of Conscience, and from thence again to peace, and from this to perplexity. The God of peace is unchangable, but the peace of God is changable: subject to many changes. Conscience it self 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 it self be so variable; much more must the peace. Job, David, &c. 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 joy∣ful 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 terrours 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 pathetick 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 ca∣pacity 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 there∣fore 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 let∣test thou thy servant depart in peace; as Job, David, &c. 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, where∣with 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, &c. But yet such is his indulgence, that he maketh but few instances of such a pater∣nal displicence, as his Children have to conflict, both with death and these distresses at once. We find Hezekiah (it's true) within a few pa∣ces 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 dis∣consolate 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 stript me of my glory, and taken the crown from my head. He hath destroyed me on eve∣ry 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 incu∣rable? yea upward, and complaining, Where∣fore 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 favour∣able no more? Is his mercy clean gone for ever? &c. Isa. 38.10, 11, 15. Lam. 3.54. Job 19.6.9, 10. Jer. 15.18. Lam. 5.20. Psal. 13.1.77.7, 8, 9.

(6) The distresses of pious Souls may be of a large extent for quantity as well as of a long extent for continuance. Very extensive in them∣selves, and may extend over the whole Sub∣ject. 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 vast∣ness 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 de∣clare their greatness, and therefore is a line too short to limit or determine it; and yet neither silence nor speech many times can mo∣derate it. Though I speak my grief is not asswa∣ged; 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 Consci∣ence, 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 pain∣ed, within me, smitten and withered like grass, oppressed, overwhelmed in me, disquiet∣ed, distracted; yea, my heart within me is desolate. The troubles of my heart are inlarged, &c. Psal. 22.14. & 84.2. & 40.12. & 73.21. & 55.4. & 102.4. & 61.2. & 38.8. & 88.15. & 143.4. & 25.17. Conscience the com∣mander in chief, being thus mortally wounded, the whole army is in a rout, and either runs before the pursuer, or are roaring out their plaints, &c. Reason is distracted, the resoluti∣ons of the Will dissipated, Affections discom∣posed, Passions distempered, and every power of soul and body is disordered. Conscience thus pierced and broken, all come in to bear a part in this sad Catastrophe The poyson hereof drinketh up my spirit, saith Job. My spi∣rit 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 an∣ger; neither is there any rest in my bones, be∣cause of my sin. The arrows of his quiver enter into my reins. Mine eye trickleth down and ceaseth not without any intermission. Mine eyes fail for thy word, saying when wilt thou comfort me? Job 4.14. c. 30.17, 27. c. 16.13. Psal. 6.2. & 38.3. & 119.82. Lam. 3.13, 48. And now Soul wilt thou tell me, or rather tell thy self whether thy sorrow be like un∣to 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 under∣take 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 af∣flictions can never bring them to an utter and universal aversation from God or godliness. Their diffidence and demeanor towards him may be very deplorable, yea dreadful; but their spot is the spot of children. They do not, they dare not say unto God depart from us, we desire not the knowledg of thy ways. Yea, this is their greatest desire, that they were his and he theirs. Turn us again, O God,

and cause thy face to shine, is the burden of their prayers. And this is the greatest thing they deplore, that they have turned away from him, and that he is turned against them. And could we trace their fears and dolors to their proper form, we should find; they did not spring from an aversation to God or grace, but from an appreitation. That they drag so heavily, is not that they hate holiness, but in that they have not holiness (at least) as to their sense, or with that strength and sweet∣ness 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 de∣termined upon their destructions. Such a feaver, or such a frency rather, may these di∣stresses sometimes draw upon the understan∣ding. 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 slipt, when he saw ob∣durate 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 trem∣bling taketh hold of my flesh. My sighing cometh before I eat, and my roarings 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. Con∣science pours out blackness and darkness up∣on the constitution, and this pours it back

upon Conscience. 5. To frightful conclusions against themselves. As if all past were but hypocrisie, 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 Judgment 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 re∣membreth 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 com∣fort me, Psal. 77.2. Gen, 37.35. Isa. 22.4.

Let me only add, that though I have justi∣fied these Propositions, I must not be under∣stood to justifie the passions and provocations instanced. I have not written this for the pa∣tronage, 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 per∣sisted 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 shewn 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 decli∣ned 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 drowsie 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 your selves; 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 dili∣gent then, that you may be found of him in peace? He is the rewarder of them that dili∣gently 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 confi∣dence. 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 notwithstand∣ing, (1) That you attend with patience. You have need of patience, of the patience of ex∣pecting, as well as of the patience of endu∣ring, 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. How∣ever there must be time allowed for, between work and wages, between seed-time and har∣vest.

In due season you shall reap if you fain not: Heb. 10.36. Gal. 6.9. Durst you say with that profane Pursevant 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 judg∣ments will we (saith she, have we) wait for thee, who in the midst of judgment remembreth mercy. Yea, and waits that he may be graci∣ous to his, (when it will be the best season, when it will be best for their Souls), for the Lord is a God of judgment: 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 re∣ceivers. 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 ap∣pointment, or your advantage: 2 Cor. 1.3, 4. Ephes. 1.9. Psal. 85.8. Heb. 10.37. Hab. 2.7. Be patient therefore; there is some peace even in patience; for it calms and stills the passions, and gives the soul the possession of it self; and 'tis seldom but peace ensueth on patience, for this hath the promise of it. I waited pati∣ently 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, &c. 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 An∣chor sure and stedfast 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 hor∣rour 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 con∣dition) 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, &c. whose feet were as fast, yea faster locked in these stocks than yours. If you make re∣flection, you'l 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 here∣tofore, when he heard little else (perhaps) than

blasphemies, saw you weltring 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 Achor (i.e. of trouble, which had its name from Achans 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 my self, 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, then 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 hum∣ble 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 assu∣rance, this is expired in lamentation and an∣guish; 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 shelfs and sands of despair, but draw nearer to him in the still and safe waters of depen∣dance:

Act. 11.23. Deut. 30.20. Psal. 83.16. Hos. 5.15. He expects that you cleave to him with steadier resolutions, and commit your selves to him with a steadier recumbence. 1. Cleave to him more stedfastly. 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 loosness and inconsistency with God, which hath brought thee into these laby∣rinths of confusion, and mazes of perplexities? Call back thy Soul hither. Return unto thy rest, O my Soul. My Soul wait thou only up∣on God. And keep thy Soul here. For there is no quiet off the center. But every thing is quiet in its center. 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 restlesness groweth out of irreso∣lution. You are not throughly resolved for God as your center 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 center, 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 stedfast and immovable. Yea, thou maist 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 your selves to God more stea∣dily. 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 com∣mit 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 grow∣ing 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 intangled, without this exercise of faith.

Obj. Ah, but may such as I dare to adventure it? Will it not be presumption in me to trans∣fer

over my case to him, and trust in God?

Answ. No, in no wise. 1. Devolve thy cares and case thou must some-where, 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 shewed before him my trouble. Yea, thou maist 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 a∣mong 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 maist do it, (therefore no pre∣sumption) 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 everlast∣ing 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 Premisses in answer to the former Question are of proper and pertinent applica∣tion hereunto. But I add,

Direct. 1. Quicken thy dull heart to a pre∣sent 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 expence by this time have reared up a new fabrick of comfort, by falling in with Christ, than you have been at for repair∣ing 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, then 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 pro∣per way to diver the impending extremity, and to draw the difference to an immediate head; which I apprehend is not so expediti∣ously done, by discussing what is past, (whe∣ther 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 dark∣ness, when you have no light you cannot see him, &c. The godly have drawn it down in∣to 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 clear∣ness; 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 un∣sound, yet the door is open by which thou maist 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 quic∣kens and encourageth thee. Hast thou played the harlot with many lovers, and dealt treacher∣ously with him! Yet, return again to me, saith the Lord. Return and I will heal thy back-slidings, &c. Mat. 11.28, 29. Jer. 3.1, 12, 14, 20, 22.

Direct. 2. Be quiet under this hard dispen∣sation. Be still, and know that he is God; who cannot be conquered must not be com∣plained of. Murmurings 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 Surge∣on, 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 judgment? or doth the Almighty pervert justice? shall not the judg of all the earth do right? How long did he forbear you? How much hath he given if not for∣given you. If desert be urged he might have lain you ere this in the lowest hell, and lodg∣ed 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. Righ∣teousness 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 Con∣science?

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 of∣fered and exposed to the imbraces and im∣provements 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 immu∣table mercy that orders you out this condition an infinite and immutable wisdom that over∣rules it, for duration how long, for degree how far, &c. an infinite and immutable good∣ness upholds you in and under it, and an in∣finite 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 temp∣tation 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, fulness, all fulness, and this for you. If you will but by faith fall in with him, you shall receive of his ful∣ness 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, &c. Do all call upon you as himself sometime did in per∣son, 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Cor. 2.14. Joh. 14.1. Heb. 4.15, 16.

(3) For Christians. 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 ef∣fects of these sad troubles. This I had prin∣cipally in my eye, and let me pitch here a little; because the pious Soul is apt to pore 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 ser∣vices 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 spi∣rit of judgment, and the spirit of burning is but to wash away the filth of the Daughters of Sion. Like fullers sope and a refiners fire, not to consume but cleanse and purifie 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 quar∣rel at that pill, or cast away that potion, which is blessed with such a sequel? because 'tis bitter

in it self, or breaks my sleep, or burdens my sto∣mach, &c. whence it conserves 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 apoplectick drowsiness for a long time. This state required strong purgatives, and sharp pre∣scriptions. 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 undaunt∣edly, 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 ponyard 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 pu∣nishment, 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 our selves, and be less strangers to our own hearts, or that others may know us. This furnace then is not

••o destroy but to discriminate: Judg. 9.7. Ezek. 7.5. Job 2.3, &c. 7.18. Psal. 66.10. May not this quiet you? that whereas it might have been a milstone to tear you, 'tis but a touch-stone to try you? to acquaint you more with your selves, 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 af∣fliction 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 bath tried me (saith Job) I shall come forth as gold; more pure and more approved. The Primitive Saints were tried with inward h••••∣viness, 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 ap∣pearing of Christ, when he shall say, Lo, these are they that came out of great tribulations. That against hope believed in hope; that nei∣ther shines nor storms could disswade 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 fur∣nace for gold, but to shew thy dignity, and the value men should put upon thee, and to se∣ver the dross and filth which hath been con∣tracted by thee. These blustring 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 a∣way, and he shall bring forth thy righteous∣ness as the light, and thy judgment as the noon-day: Psal. 73.5, 6.

4. Happily 'tis to improve me. These cor∣rections 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 here∣by? 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 de∣bating, and that in measure with his trees, not destroying and grubbing them up as thorns and briars: 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 a∣mong Saints (yet what odoriferous smells come from such broken spices in this mortar of af∣fliction?) but the strength and stability there∣of in their own Souls. That they may be par∣takers of his holiness: Heb. 12.10. It remo∣veth impediments from sin within, sense with∣out, &c. which this fire either burneth up, or melteth down. It representeth incentives from himself, God's severity, &c. 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 a∣gain as he hath seen him in the Sanctuary. No difficulty can now disswade, no danger can deter the love-sick spouse from seeking her be∣••oved: Psal. 42. Cant. 3. & 5. It rivets and in∣••ageth 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 setled and ••••shaken. He finds nothing but husks out of his fathers house, but here is bread enough

and to spare. His heart is fixed. Every blow driveth the nail fuller home to the head. He seeth 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 exerci∣sed thereby. Job had more inward peace as well as outward prosperity, after such pangs and gripes; and so had David after his di∣stresses, 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 pre∣pares 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 plowed and harrowed, it pro∣miseth the better harvest: Jer. 4.3. Psal. 34.17▪

18. & 126.5. 2. By bringing the Soul out of ner self, and unbottoming her from all her false or friviolous foundations. Not a word can we now hear any more from Job in self-justificati∣on, they are all in self-judging, and self-ab∣horring. This Soul is so frighted with dash∣ing upon the rock of her own righteousness, that she flieth it as a menstruous cloth, and fast∣neth all her dependance upon the righteous∣ness of Christ: Isa. 28.15, 16. Job 42.6. Phil. 3.7, 8, 9. Isa. 64.6. Rom. 10.4.3. By bot∣toming 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 up∣on her. And now she saith, I will go and re∣turn to my first husband, for then was it bet∣ter 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 wandred in the Wil∣••erness. Christians 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 op∣portunity of their extremities. His Cordials are for them in that they now faint. Now there is beauty for ashes, the oyl of joy for mourning, and the garment of praise for the spirit of heaviness. 'Tis time to succour, now they are ready to sink. Thou wilt save the af∣flicted 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 cleft the rocks and rent the moun∣tains, 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 sen∣sible 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 honey-comb, after such draughts of aloes and rhubarb. Time was this full Soul loathed the honey-comb 〈◊〉〈◊〉 but now she is hungry, every bitter thing is sweet. Now how satisfying is it? How ac∣ceptable is the sealed pardon to this self-con∣demned

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 stea∣dy is it? Now that the wax is throughly softned, the impression sticks upon it, especially now the Almighty puts forth his arm in seal∣ing it. Now she is provided with supports of hope, and stays of heart against future difficul∣ties. Experience tells her such deeps are pass∣able, and a most delicious prospect is of t'other side of the port. I might easily subjoyn more, but what I have said is swoln unto such a bulk already. What can, if the consideration of these things cannot quiet you? Are you aware 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 lien 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 e∣nough to have passed the Saw and the Ax; 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 whomso∣ever God hath made instances of such eminent distresses, he hath made them instances of as eminent usefulness; as Job, David, Hezekiah, &c. 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 enno∣bleth for the highest undertakings. 1. Perhaps it may be to prepare you for a passive state, and make way to the condition and crown of Christs eminent Confessors, and glorious Mar∣tyrs. 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 excell all in inward fortitude. He that was most sad did best and most suffer: 2 Cor. 7.5.4.8, 9, 10, 11, 16, &c. 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 intend you, not for passengers only to save your selves, 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, &c. 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 where∣with you were comforted of God. God may intend 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 perswade 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 ax 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 exi∣gencies. They neither come, nor are like to go away empty handed. Joseph is sold into Egypt, a slave in it, a strait prisoner, &c. But all ten∣deth to his publick usefulness and personal good. How know you but you may find cause of calling your first-born (after these troubles) Manasseh as he did? For God (said he) hath made me forget all my toil, and all my fathers house: Gen. 41.51.

Q. 15. What if the Soul be running, or run down into despair, how may we prevent or re∣cover it?

There is a pious despair (an holy despera∣tion as one * 1.30 calls it) which driveth us out of our selves to draw in the succours of Grace. As those that can never hope to attain Salva∣tion by any strength, sufficience, works, or worth of our own. This should be kept up and cherished, as that which quickens and car∣rieth 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 pas∣sionate and perverse despair, which driveth the Soul from that supream 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 misrepresenta∣tion to themselves, partly of their own condi∣tion, 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 then you would prevent this sore evil,

Direct. 1. Put off thy distempered passions and put on thy reason. Immoderate fears and sorrows will but hide 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 in∣cessantly, and reject both the comforts and re∣proofs which are brought her. What is my

strength that I should hope? Do ye imagin 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 up∣roar? 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, &c. If, why art thou dis∣quieted, O my Soul? cannot be answered be∣fore 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 bal∣lance 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 thy self, at least as right as reason may help thee to set it. This mischief groweth out of the misrepresentation of us to our selves, in look∣ing 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, &c. 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 a∣right 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, en∣hancing 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 look'd 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, &c. Psal. 18.4, 5. cum 1.2, 13. Is thy estate an estate of grace? the cure is pro∣mised, 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 possi∣ble. 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 Go∣spel informs you, that the dead shall hear the voice of the Son of God and live. Yea, it inviteth, inciteth, incourageth you. Awake thou that sleepest, and arise from the dead, and Christ shall give thee light, Eccles. 9.4. Rev. 3.1, &c. 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 Spiri∣tual 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 flie 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 physick, from physick to poyson. Thou that art fleeing from the iron weapon, the bow of steel shall strike thorow. Over what a clift art thou casting thy self headlong? Into what a gulf of extreamest sorrows and sin, art thou contumaciously hastening?

(1) Into what a gulf of sorrows? Hope deferred maketh the heart sick; but hope de∣nied maketh the heart swoon and sink away. 'Tis as if you would throw away your An∣chor 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 * 1.31). When Hope is gone Happiness go∣eth with it, and instead of these what terrour cometh? that maketh the heart as it were an hell upon earth, and maketh the man a Magor∣mizabib, a terrour round about. The Heart which was wont to be the habitation of de∣lights, is now become the habitation of dra∣gons, 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 mans own Soul. The Satyrs dance here, and cry to their fel∣lows. The shritch owls hatch and gather un∣der their shadow. The Vultures also be gather∣ed 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 oyl, 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 heightned fan∣cy may boil up our inflamed angers, griefs, terrours, they may be expected here. Soul consider, whither, whither, thou art precipita∣ting thy self; from distress unto despair. De∣spair? this one word should stop thee. If thou hast run with the footmen, and they have weari∣ed thee, how shalt thou contend with horses? If thou durst not venture the small rivulet of di∣stress, what wilt thou do in the swelling of the Jordan of despari? Canst thou fight Goliah, that fallest before a stripling? Whilst thou art fleeing hither from the iron weapon, a bow of steel shall strike thee thorow; the glister∣ing sword cometh out of thy gall. Instead of lesser troubles, behold greater terrours. Take up betimes then: Reason bids thee of two evils that thou chuse 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 un∣belief, despair, or hatred of God be the greatest sin. Aquinas * 1.32 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 unbe∣lief,

and is still accompanied therewith as hope ariseth out of faith. Neither is there in despair only a privation of hope * 1.33, 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 awa∣kening 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 insolen∣cy against God and his Gospel! in justifying themselves and Satan, in saying our Salvati∣on is impossible; when both of them speak it possible and proffer it upon easie 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, &c. 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 bar∣ring us out, not only from present happiness, but from all possibilities and hopes, and bring∣ing us into the most amazing agonies of 1. tem∣ptation, 2. tribulation, 3. transgression!

1. Of temptation. Despair is the Devil's shop and shambles. By this he puts men up∣on blaspheming God, and self-butcheries. Wit∣ness 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 mi∣nisters matter of trouble to the Soul. Even God, his Gospel, &c. And they multiply up∣on 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 trou∣bles; 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, our selves, and the soul-good of our neighbour, hardening the wicked, hindring the weak, and intercepting the worthiest in the cheerfulness of their pro∣gress and pilgrimage. The effects I acknow∣ledg are different in different persons:

1. It enervates endeavours in most. As the Orator * 1.34 long since observed. Hope is the nerve and tendon of Action, if this be cut

off or contracted, they are disenabled and in∣disposed. Men care not to make experiments for that, of which they conclude they shall never come at.

2. It eateth cut the sweet, and extinguish∣eth 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 ma∣lice and despight, as Cain and Jehoram's mes∣senger, 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 e∣nough that you have hard thoughts of your selves? but will you have hard thoughts of our God likewise? O the zeal! the strength, the sounding of his bowels, and of his mer∣ceis

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, trans∣gression 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 tor∣menting 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, &c. He cannot contain, but would be calling for fire from heaven. But God hath proclaimed his Name to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lord, the Lord, the mighty God * 1.35. His Omnipotence can forgive both ini∣quity, transgression and sin; all kinds, all de∣grees 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, injoyns, intreats it. Turn you, turn you, from your evill 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 bo∣som?

1. Is not Omnipotent mercy as propense and willing to save thee, as Omnipotent ju∣stice 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. Judgment is his strange work; but he rejoyceth to shew 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 rejoyceth against judgment. Acts of mercy flow freely from him, they are of his own meer will and mo∣tion. He hath mercy because he will have mer∣cy.

Acts of justice have their foundation still without him, and are laid in the desert of sin. Justice requireth desert. Mercy remitteth de∣sert, and requireth only distress or defect, and knows no motive out of its own self. Mercy doth not extend it self upon any former ob∣ligations, or upon any future hopes. Its acts are all free, and both from and for it self. 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 sinners 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 shew 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 ac∣company 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 threa∣tens, '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 mer∣cy.

4. Hath not Omnipotent mercy hitherto preponderated the proceeds of justice toward you? Yea, 'tis not for want of might, but of meer will and mercy that he hath hitherto for∣born you, and that your forfeited souls, states, &c. have not been fearfully snatcht from you, by some signal arrest of divine vengeance. Hath he not indured you with much long∣suffering? Could 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 ex∣tended to you! why should not Conscience re∣flect 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!) Ac∣count that the long-suffering of God is Sal∣vation 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 perswade you to imbrace 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 bring∣eth 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, En∣cline your ear and come to me. He perswad∣eth 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 satisfie you. He prevents the exceptions, whereupon men stand off, its worth and their unworthiness. Come, buy without money, and without price. He pleads and ex∣postulates, wherefore will ye spend your money for that which is not bread? &c. Why will ye die? Yea, he prayeth and entreateth by his Ambas∣sadors, 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 * 1.36) of Gospel rhetorick: 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 de∣sign and your own desires to all eternity.

6. Hath Omnipotent justice ever condemn∣ed any under the publication of the Gospel, but upon the neglect or refusal of the offers

of Omniptent mercy? No mercy must dis∣claim you ere justice can damn you. Vindi∣ctive 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 shews us, the miserable refu∣sals 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 ne∣ver 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 maist thou unload thy burdens, and ease thy miserable breast. The

Lord is very pitiful and of tender mercy. With him is a multitude of tender mercies. Whither can you look but to mercy, if you will not still live in misery? Now here is work for saving mercy in the sense of thy misery. Justice looks what your merits are, but mercy looks what your miseries are. Be not discouraged, sin and misery are the most strong and suitable arguments whereby to plead for mercy. For now you present God with the proper object of mercy, which you pray him to magnifie. You have the exam∣ple of his Worthies to encourage you. Lord, be merciful to me, heal my soul, for I have sin∣ned against thee. Be merciful unto me, O Lord, for I am poor and needy. Have mercy upon me, O Lord, for I am weak. O Lord, heal me, for my bones are vexed. My soul also is sore vexed, O save me for thy mercies sake, Exod. 33.19. Jam. 5.11. Psal. 51.1. & 41.4. & 86.1, 3. 6.1.—5.

Direct. 5. Present the Object by and through whom we can only hope for Salva∣tion aright to you, the Lord Christ. His very name is argument enough to refell despair, revive hope, and raise both desire and de∣light. His name Jesus Lets thee see, what he is to his, and what he will be to thee, if thou wilt believe in him a Saviour from thy sins: Mat. 1.21. Act. 16.31. 1 Tim. 4.10. Away with thy strait and narrow conceptions of the blessed Jesus. The Angel tells us, This is good tydings of great joy which shall be to all people, that there is born a Saviour which is Christ the

Lord. The Apostles testifie that God sent his Son to be the Saviour of the world. And if you attend his own sayings, he assureth you, I came not to judg the world but to save the world. And God sent not his Son into the world to condemn the world, but that the world through him might be saved: Luk. 2.10. 1 Joh. 4.14. Joh. 12.47. c. 3.17. What is it then that sticks with you? Do you think him either 1. averse that he will not, or 2. not able, and so can∣not 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, prorsus, perpetuo & perfectè, as * 1.37 Gryneus giveth it us.

Notes

• * 1.1

  See Dyk. good Cons. p. 31, 32.
• * 1.2

  Dyke's ••ood Cons. ••.24. ad ••5.
• * 1.3

  Sheffield's ••od Cons. ••.18. pag. ••48. ad ••56.
• * 1.4

  Prop. 4.
• * 1.5

  See Shep∣herd sinc. Conv pag 133. ad 142.
• * 1.6

  See Manton on James.
• * 1.7

  See Ames. de Consc. l. 1. c. 9. §. 5.—10.
• * 1.8

  See Fenner's Treat. of Consc. p. 137. to 167. Robinsons Christ all in all. p. 187, 188 Collin's right way to true peace. p. 51. ad 62.
• * 1.9

  Phil. 4.7.
• * 1.10

  Rom. 5.1, 9.
• * 1.11

  Luk. 2.14. & 19.38.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gr. Scho.
• * 1.13

  See Sheffield's good Cons. c. 18. pag. 263, &c.
• * 1.14

  See Perkins vol. 1. p. 368.
• * 1.15

  See Dykes good Conscience c. 4. p. 36. ad 45.
• * 1.16

  See Jenkins on Jude, vers. 2.
• * 1.17

  See Dykes good Conscience c. 13 p 18. to p. 201.
• * 1.18

  Pax nostra bellum contra Sa∣tanam. Tert. ad Mart.
• * 1.19

  Inde fit ut paca∣tam con∣scientiam habeam••••. Bez. 〈◊〉〈◊〉 not. ad 〈◊〉〈◊〉
• * 1.20

  Fenners Treat. of Conscienc. p. 231, 232.
• * 1.21

  See Fords spir. of bond. c. 10, 11.
• * 1.22

  See Hollingw. Hol. Ghost on the bench. p. 74, 75. Ball's Lif of Faith, p. 79.
• * 1.23

  Quasi dicat, non citiùs, nec ante, sed post sidem in Chri¦stum. Zanch. ad loc.
• * 1.24

  See Fenners Treat. of Consc. p. 200, &c.
• * 1.25

  See Fenner's Treat. of Consc. p. 205, &c.
• * 1.26

  Love's Grace, Truth. & growth, Serm. 11. p. 〈…〉〈…〉.
• * 1.27

  D. Rey∣nolds on Hos. 14. Serm. 4.
• * 1.28

  Soul's Conflict, c. 5. p. 51.
• * 1.29

  See Sy∣mond's Deserted Soul, cap. 25, 36.
• * 1.30

  Perkins vol. 2. p. 365.
• * 1.31

  Dr. Rey. olds Pas. ••ous. c. 25.
• * 1.32

  22 a. q. 20. a. 3.
• * 1.33

  ib. a. 1.
• * 1.34

  Despera∣tione debi∣litati ex∣periri no∣lunt, quod se assequi posse diffi∣dunt. Cic. Orat. ad Brut.
• * 1.35

  Deus fortis. Jun. & Tremel.
• * 1.36

  Manton on Jude, v. 2. p. 75.
• * 1.37

  ad Heb. 7.25.