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11 Pr o

THE Morning-Exercife AT CRIPPLEGATE: O R, Several Cafes of C.Jonfcience Pradi- cally Rerolved, by fundry Minifters, September t 661. Commending ourMlles to every mans confcience in thefight of God, 2 Cor.4.2. unicuiq; efl liberfuaconfcietttia,(9'adbunc librumdif cutiendurr3 & emendandum omnes alii inventifunt. 1 'üuE`,s j5 ìs7w5 s7é NCtL; Tvs ,¡ Bern. de Inter.-Dorn. p. io7a. c.28. p%,ßs ÓS st74 1' 7;iDF- fH ïs, 0757'775 i? ky 7orxünc 7äs ixásmv Polyb. hag. p.ioz9. LONDON, Printed for oJhrera Kirton, at the Kings Arms in St. Paull Church-yard, 16 6 4.

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To my moil unfeignedly `Belaved Parifhioners of St. G I LESCripplegate. it]y Dear friends, He(e Sermons, bothpreached,and printed,are the meet product of love to your Souls. I never yet ( that I remember) went tho- row the Parifh without fame (though not *ably compafionate) heart -aking yearn- ings towards my charge, to think ( and oh that I could think of it according to the worth of Souls) howmany thou%ands here are piling to Eter- nity, that within a few years will be in Heaven or Hell, and I know not how, fo much as to ask them whither they are going. While God continues me your Watchman, I fhall affeâionately define, and Collicitoufly endeavour to keepmy felf pure from the bloodof all men, and that not only for the gas -©.2.F. laving of my own Soul, by delivering my Meffage ; hut that you alCo may be faved by entertaining it. I am willing there- fore to commend unto you force legible provocations to[eri- ous Piety, and therefore have procured a contribution of help, that in the multitude of Spiritual Conanfellors your Souls may 2rov, z I.i4. have fafety. In fhorr, my Brethren,give me leave to fay, that A 3 if s

if I had but the Apofiles Graces to help me in the m t mer, I can ( without boafting )at preCent ufe the matter of his Spiri- +i.s.s,y, tually- paífionate exprefiions ; That Igreatly long after you all, I °, I. in the bowels of lefus Chrift. Andthis 1pray, that your love to truth and holinefs may aboundyet more, and more, in laving knowledge, and in all found judgement. Thatyou may prat i- cally approve things that are rxcellent; and that you maybe fin- cerely gracious, and univerCally without offence till the day of Chrift. That you may be filled with thefruits of righteouJnefs, which are by e [us Chri/1 unto theglory andpraife ofCod. TheCe (myBeloved ) are and!hall be ( through Grace) the confiant delires and reftlefs endeavours of Novemb.14.. 166!e Your moll affeetionate Soul -Servant Samuel iinnefley. THE

7he C_; AS V, S Ret-oived. Ermon t. How may we be univerfilly and exactly confcientious As 24, t 6. Page r. Sermon 2. What mull andcan Perforas do towards their own Converfi- on :' Ezek.18.3 u, P33 Serm. 3. Howmaybeloved lulls be difcoveredandmortiPied? Mat, 5, 29,30. Serm. What Rela es are incon : ent withGrace ? Fleb.6. p z 4. f f 4 s,6. P.7 Serm, 5. Howmay we be fofpiritual, irs to checkfan in the firfi rifirgs of it ? Gal. 5.16. P 9 Serm, 6. HowMini/lers or Chriflianfriends may, andought to apply them- felves toFick perEons, fer theirgood, and the d(char,-e of their ow, Confcience ?Job 33.23,24. p.:17 Serm. 7. Howmugwe reprove,that we may not partake of other mens fns ? I TIM. 5.22. p.129 Serm. 8. What means may be afedtowards the converßon of eur carnal Re- lations ? -Rom. r o. T. p.155 Serm. 9, what are the Charat ers ofa Souls fincere love to Chrifi and how may that love to him be kindled and inflamed ? Eph.6.24. p.186 Serm. io. Wherein lies that exael Righteoufneß, which is required between manandman ? Mat.. t 2. p.a t6 Serm. i r. After what manner mull wegive Alen:, that they may be acceptable andpleating unto God if t Tim.6.17,1 8,19. p.240 Serm.12. If we mull aime at Aurance, what Jhould they do, that are not able to difcern their own fpiritualcondition,: , Joh.5 13. P.279 Serm.13. What difference is there between the con lici in NaturalandSpiri- tualPerforas ? Rom.7.23. Serm,14. What faith is that, which except we have in prayer, tie mull ct think to obtain any thing of God ? Jam. T.6. Serm.i 5, ofthe caufe of InwardTrouble, and bow a Chriftianfhouldbehave himfelfwhen inward andoutward Troubles meet: Gen.42.21,22. p.343 Serm. 16

Serm.I6. In what things mull we ufe moderation, and in what not ? Phil. 4. 5. P.373 Sem. t 7. How maywe have fumble conceptions of God in duty ' Gen, t 8.27. 13.4,07 Serm.t8.. How are we to live by faithon Divine Providence r Pfairn62.8, p418 Serra, 19. Howmay we cure diflrac ions in holy duties? M ir.15. 7,8, p.453 Serrn.2o. Howmuff we inall thingsgive thanks r a TheL5 , # 8. p.470 Serm.2 r. Horn may we get rid ofSpiritualSloth, and know when our aaivity in duty i6from the Spirit of God ? Pfa1. t 19.37. ult. p.49í Serm.22. Wherein are we endangeredby things lawful ? Luke 17. 27,, 8. p.515 Serm.23. Hose mull we make Religionour bufïners ? Luke 2.49. p.526 Serm.2 4. Whether well-comparedReligious Vows do not exceedingly promote Religion ? Plat. i 16.12,14. 13.540 Serm.25. How are we cempleat in Chrift ? Co1.3. t r, ult. p.565 Senn, 26. HowFlail thole Merchants keep up the life ofReligion; who while at home enjoyedall Gofpel- ordiraarfces, andwhen abroad, are not only a'efitute of them, but expofed toperfecutian .Pfa1.446P.15. p.585 Serm.27. How is Hypocrifïe difcoverable andcurable ? fluke1`21. p.609 Serm.28. What muff Chriftians do that the influence of the ordinances may abide upon theta.? z Chron,29.18. p.631

Seri2]. I . I Howmay we be univerfally and exaUly Conlcientious" A&s 24. 16. And herein do I eteercife my Pelf, to have alwvaies a Confcience voidof offence towardGod, andtowardmen. His Sermon is but preliminary to force felett cafes of Confci- ence. And in this Text you haven notable Anatomy of Confcience, wherein are thefe fix things fngulariy confi- derable. z .Here's the Index to the book of Confcience; The Eye to the pourtraiture of a Chriflian, that according to your leverai ftand- ings,looks upon the Bufnef , the Time, the Manner, and the Caufe of this account. Herein a] in this, i. e. in this baáh'nefß b q. d. here I am arraign'd a a a _ P777a. Malefa tour, charged with Sedition, Schifm; and Heretic, in this my aín °C vulg. Confcience acquits me. Hereindo Iexercife, &c. Again, Herein] in, or at this time c, q.d. 'Tis but five dhies ago, lince I was c. 7. B 6+ flaps in the mouth for this defence,and I fee thofe prefenr,that fo rafh- 26rra De Dicu, ly, and illegally cenfured me, yet now before more equal judges, I bring the fame defence. Herein Iexercife myfelf, &c. Again, Herein] in this manner't,g,d. My manner of lifefrommyyouth,which d eftbio1icfc. Was at the fcrfi among mine own Nation at Jerufalem, know all the Jews, '.e._.v e4D77v- which knew mefrom the beginning (i if they wouldteftifie) that Rivedaf- ter the firaitef{ fell of our Religion e : And I am nor confcious tomy felt fTiïin, it of any crime in refpea of their Law, either inmy udaifm or Chri.fl i- Hits 23.i. anity f : Or thus, Herein] q.d. Ihave hope towards God --- that there 'hall be a Refur- g Syr. A ra b. reElion of the dead, both of the jua and unjaefi ; and therefore g with me it tT üïoDteïeo. J a very fwall thing that I (he- ' e judged of you, er of mans judgment : Dieu, yea, 1 fudge not mineownfelf, for 1 knew nothing by my [elf, yet am I not verle 15. hereby jrrf¢ifed: but he that judgeth me is the Lord'. And therefore ha- h I COr4.3'4 ving an eye ro the rcfurrelion, and lafl e judgement : 1 exercif ' my el Ì 1 p`opte hocf.é. tohave; &c. . $ f yf Uïepte; b7r,.c- drrciam.Grot. . Here's 4

2 kdFx< coeditor, and fometimes the fame with ' 7re.eAvw. Bu- da?t!s. 1 operari do,ela- borate ce.ncono, orno,colo Steph. {n ?ATxEiV ILtI- trcr Paultag- nific2tione co jugztio tic.ficb. IlathDabel. Bez. n Cant.1.6. oiCor.9.z7. p ciuu=td,mv $ir 9, Rut. againit lib of conf.p.a r'A,zpis.comcY. loc. How miti we be solverfilly Serm. a a 2, Here's the Acct with the 10,110 included, [ I exercife 1 ] I ammu- ting, and cxerciiing my mind :1 am learning and bufying my thoughts, the word alfo notes indu(Iry, and endeavour ; pains and labour 1 q.d. this is my meditation, my Rudy, my work and employment to get,. to iteep,and ufe, a Confcience voidof offence, 6-c. 3. Confider the Stcbjett of this exercife L my felt ml 'cwas him fell, not on'y his. hearers, he cook on him the care ofall the Churches, but he would not have it charged upon him,chat he kept others Vineyards and negleéted his own : he would be fure fo to exercife himself, that he might not by any means, when he had preached to ethers, himf elfbe 4 away °. s 4. Confider the Object of this exercife, andchat is [ Confcience]and P pray confider the manner of exprelling hirnfelf [ to have a Confcience] tobe owner of a good Confcience q : All men have a Confcience, but we may fay of moil, Confcience bath them : they have a Confcience, as they have a Feaver, or a difeafe ; Confcience is troublefotne and dif- quiets them, they cannot in fo freely, as if they had no inward gripes, and therefore they had rather be rid of their Confciences, than be thus troubled with them. But now the Apofile he would have a Confcience to communewith; he would do nothingbut what he is willing his De- puty-judge (hall approve of. 5. Confider thequality of the Subje t [ void ofoffence? ] i. e.without any thingwhich will not endure the fcrutiny of both divine and hu- mane judgement t..Thedifributión notes the entirenefs, exaetnefs,and excellency of his Gofpet- carriage : in his Religion towards God, and in his Converfation among men 1. He made it his bufinefs to live pure) before God, and righteoujy amongmen i'. 6.Confider the Continuanceof this exercife [ aiwaies ] f 'tis not only by fits and Harts, when intome goodmood, or under forne pangs of convi6tion,'cis not only when arret-ted by ficknefs, or affrighted by the apprehenfionof death, but alwaies, at all timer. Thewords thus opened, the General Cafe that lies upon me to re- folve is this. How maywe be utsiver(ally, and exatily confcientioue tlniverfally, in refpe& of things ; exaflly, to refpeec of manner. To anfwer this, (fo far as I can crowd it intoa Sermon ) I (hall pre- fent you with thefe four things. i.What Confcience is. 2.What it's Oh- jet s. 3. What it's Offices. q..' What are theKinds of Confciences Whereinvarious direftions are neceffary, for remedies and rules, which when laid together wi l refolve the Cafe. t ri Ti xcàp d UTW áp£7Ñ. Chryf. an loc. es Calv. in loca- t Ata wuvTÓS. i, e. d?á grxviós pdp>s. Pif. Confcience

Serin. r. andexactly confciestior ? 3 I. Confcience is mans judgment of himfelf x i. e. ofhis Eflate and .Atli- The I3efcrip- ens 7, ae they are fubjetted unto the judgment of God.I i hetetore dole with tion, this defcript on toWave thedecerminacion of that.School-di fpute,whe- x Amef. de cQs- ther it be an 11aiz,or an Habita,whether of theMae,fianding b,or vvilic, fci.1.i. c.Yp.i or both d,vvhether it be a diflin&c Faculty e, or Power f, how farborn with Y v®et. Sel. d;f- us, and hove far acquired $.I willingly let pats ali i',t'nat doth not further zuDúranci 1. z7. the deign I driveat, viz,. an univcrfal and exaCi confcientioufnefs. díí},39, p. 441 For Confcience, the Hebrews ordinarily make de of two words, viz. Aquino. .qu.79. [Heart] and [Spirit] [Heart] in Prov.4.23. Keep thy hear. i,i.e.keep thy arr. 13. p.147. Confcience with d diligence ; and fo in the New Teft mert, i 7. h.3 °2o' '''''-g. o f .tprde Ifour Heart k,i.e.if our Confcience condemn ats.[Spirit] in Prov.18.14 I. §., AwoundedSpirit', i. e. a wounded Confcience who can bear, and fo in b Pierique refc- the New Tel-lament, i Cor.2.11. that man kroweth t hethingsof a nsan, runt ad intelle- lave the Spirit m of man,i.e.the Confcience of Man that is A him.Bur in plum. Bald. cafe Fngli(h ( as alfo in the Greeka,andLatine ° whence we borrow it ) 'tis c°ibdem.4t p s° called [Confcience] knowledge with anorher,which excellently fees forth d Breferde conf. theScriptural nature of it, as Job 1 6.19. My witneß is in heaven, and 1.I.c.6.p.z3. Rom.9. I. 1 fay the truth my Confcience alto rearing me nvitraeßin the e Mr.&maïd Holy Ghog. Inboth places, q.d. God wicneffeth withmy Confcience P. his Treadle; of Confcience is placed in the middle, tender God and above roan q I will Confcience,pq. F ? fHuá t upon clofe this with Brochnmand s defcription of Confcience; r, to be a,l ind of Confcien. p.87. filent reafoning of the Mind, whofe definitive fentence is received by foriseaf- gSaad.'b d.p.z3 feciion of the Heart, whereby thole things which are judged to begood and It Impr ohms o6- right, are approved ofwith delight,but thofe thingswhichare evil randn.aobt fervandrrrrt eft, d t.4ittaYJB Cc 4J1 are difapproved withgriefandforrow, Godbathplaced this in aYmen,partly ,.i;,m mentis to be a judgment and tefimony of that integrity to whichmaxi wao atfirfl nempe potc;ti created, and ofthat corruption that followedfin ; partly that Godmay have a rum,habi tuu, Tribunal eretled in the breath of men, to =tore delinquents, and to exeufe a `'14m., i.atcr thofe that do what is good and right. je rsatone co' nattonem,tarrt- que areTam quoad upon 6- exercitium conjunc io«em,five connexionem,ut nonfoltim vocibulorum appel- lationes,fed er reales f..gulerum preprietates, 6 officia, reliquts promifcuè e.r - indifcriniinatim a_ttribui foleaot ; idquenon in exoteric-is tantumpoetarum, eratorum, altonsmque homaiiioris literaturx autborum, ( quibas liceratiOs logui permißum eft ) fed& in dogmaticis Pbilefopbontm & Scbolafticoru»s fcriptis Idem coder); pl. and in the laft paragraphof that Ieeture, aúfo!ui ta-idem ecrte obfcorius quam ant voluiffém,atet debui1 em,fi res aliter tulilet Profego intricata ell er Perplexa viri gritviffirni jam oliíacenqueliifoam ) de anima intclltFtiva potentiis 6- facultatibhs difgnifitio qo capere fe putant,&quidemTao mod() capiunt illi teratiffüni gaique hoinunciones; base ipfa noes capiunt acu- tilliasi philofophhi qua ¡lire nequefatis admirari Dei opt. Max. infinitam Sahientiam, retundentis hoc patio humanamfuperbiam, car repnefentantis , velor io Ipeeulo, inaaemWarn Aeon-play, goat fibi videntur ali quid effe, corn nihilfiat, mirerè decipientes cor fuum p.3 5,36. 1 1241 coy tunin. k Xypd'ice. I ml`, toavtivuo.. n ovvc4J laic, o Confcientia. p sairdcifen ibidem, & poftca /palm. qPerkins Vol.s.,l.i.p.i I. r BYochmand.T.I.Art.i.c.3.q.z.p.7. B 2. 2. The

4 Flow may we be unizterrally Serm. f Air.Bcrn.ard a. The Object of Confcience is very variotei,- Confcience hath great °fco'iP._56. employment fand much bufînefl with the whole min, and with all his erfx7' attions;'Lis like r_hofe living, Creatures in the Revelation all over eyes; t z Coï.1. 2. ac Rom.7 18. it looks to the Moderftandiaag t ; whether our wifdor-i be carnal or gra- x Rom.9.1,z. cious ; to theWid °,whether it go beyond or fall !-tort in ability of good y Heb.9.i4. ,performances ; co the .Affeftions%,whether theentertainment or refufal z. z T"11.1.3. cf the Gofpel be the matter of grearefl joy or forrow. It pries into all a Heb.9.9 our Anions both towards God and man.To'wards Gsdohecher ingeneral G,z. e I T:m.3.9. our eftate be goo, Y ; in jpecial whether our fervice be inward and z Spiri- t 1 Pet.3.7.1. ewal,or only outward a and formal. More particularly it furveigh; all our I,Latenp.7 Lo- duties whether wepray in faith b ; whether we hear with profit. c ; whe- cahulo pw- ther through our Baptafm, we can go unto God as unto an Oracle d ; Tfria i whether in the Lords Supper we hive fingular Communion with Chtif e; rgraxndo ia V.T.. Pi 5 if,aelrta dacan- in fhort, whether we do and will flick clofe to Religion F ; as knowing, tar interrogare that if Confcieaace do not beer right, Religion will be Shipwrackt g. osdemini Thus duties towards God are the great objea of Con(cience,but duties h.zptifrnrrs ei`l towards msw are the Secondary, and like unto ir. Towards map in our É whole converfation h. Particularly, that we be obedient toRulers s ,Pjpo:fo bo ;aa 1 r co afcrçstree,& ( and that which is in one place charged upon us for Confcience fake, is etiarninterroga- in another place commande ì for the Lords fake k ) in fhorr, that we be t.oraapcd Deum, 'sift in all our dealings;, avoiding all juflly offenfive things words n, q'' thoughts o hit we exprefs (-aangular charit t efpecially to fouls9 and frdracaa,deu;rs ac- r, ` 1 >, 7' ; E Y , cedere & inter- this in prayer r,when we can do nothing elfe,and Confcience doth not rogme, hoc eft onlydo all this at prefent urging to duty, or (hooting or tingling under cr.,5i to co.'f.ograi thecommiífion of fin, but it forefees things fataare, provoking to good, esmque rogs`e and cautioning 1 ainfl evil ; Vaud alto looks hack, upon things pall with n 1. r alias. or torment, gfo that iris eafier to reckon what is not the obje& of (Gerhard. r.c.T. JOY ç,. de sacr m. confcience than what is; ina word, Every thinz of dory and fin i3 the r.180.§ 88. objet ofCorfcieiece. iCor.1o.t 5,16 3. The Offices of Confcience are 1ì.kewife varaoau.In General,the pro- f e Per.3.15'16 Office of Confcience is difcur, vely to apply that light which is in .6a Tim the mind unto particular a&ions, or cafes. The light which is in the ï. Rom.; 3.5. mind is either the light of Nature, or the light of Divine- Revelation. k i Pet.z.13. By the light of Nature, I underhand thole common notions, ;which are t Heb.t 3.18' written in the hearts of men, which ( as a brand plucky out of thecom- rra i Cor.ic. 9. mon burning ) are the relique; of the Image of God after the fall. Not i .73.1 on. Scri turebutexperience evidenceth that thofe which are ra6lical oPfa.3.1S,i6 y. P p P P 1 Tim.1.5. Atheifls, that fay unto God depart from us fwe deire not the knonoledge of «Rom.9.1,' thy vies, yet cannot get rid of his Deputy, their Confcience : they car- z'EMI.3,4 ry a Spy,, a RegiLVer,. a. Monitor in their.bofom e, that doth acccife and f J61.144311. trouble

Semi. I j andexaalyconfcientious ? 5 trouble them, they cannot fin in quiet t. Thofe that are without or Re- uod c i in fill the Sun-fhii e of Scripture, yet they cannot blow ouc Gods Can - corporc lroc poi dla u of Confcience. By Divine'revel1tion I mean both the (landing rule modem imopor- of Scripture t, and Gods extraordinary x difcoveries of himfelf, whe- tuna cogititio:ie Cher by dreams or vifions, or Prophecies, or other Spiritual comrnunica- verfo in mute : tíons ; all which though ( if they be fromGod ) they are according to & multories Scripture Y ; yet the former are afforded upon particular / Providences, grwirez rorquc or in recoïdati- and the Taft are the univerfal priailedges of particular favourite a : But ore gramprim it is the, office of Confcience to apply all there, and that it doth by the canriis faeram difcourfeof a pra tiial Syllogifrrie b e.g. operis perpetra Nrhofoeverbelievethc, (i.e. accepteth of Chrifl as Lord d,and Savi- trone,ù ottr )fhallbefaved, but (may the gracious perfon fay) I accept ofChrft QIo7 ß`'c'3 0 ae Lordand Saviour °. Therefore!hall I beloved. aProv.zo.z7. Or thus. Whofoever is unfeignedlywilling to have his aElions brought to the t Ifa.8..o. Scripture touch one tobe tried, whether they be right for thematter, and x Nu.iz. 6,7,S, to the Scripture Ballane to be weighed whether they are weight for the Heb..r. mariner, his deeds are wrought in God, i.e. he is in a (late of Grace, heZ ¿ ao.c4 meth by the gracious affì(lance of theSpirit of God e i Kin.i 3.20,2, i But (may the trembling foul fay) 1 delrenothingmore than to bring Nu.zq..per tat. my reif and 411myaaions to 4 Scripture trialá. a z Cor.i z.. Therefore (he may conclude )1am in aftate of Grace h,&c. 234 Once more. ho oever comraitteth in i. e. makes a trade of Sin u o b .1.1s clay. f f ( ) fRc 1. t.c.3. the Devil( i.e. is the Childof the Devil.) p4. Bot ( may every unregenerate Perlon fay k) 1 make a trade of fin, c joli.3.39. i.e. when I am a finning I am in my Element, I am where I would d t Cor.i2.2. be, there is dowork fo ple tfng to me. e 11°11.10.2, 8: Therefore I am theChild of the Devil'', i.e. I ant in a flare of Dam- fPfa1 i z o,: i . 39, nation. 23,7_4. In the (majoror) firfl propofition, you have the diEtate "' of Conlci- t? Pia'- 6.t,2. ence. In the ( minor or ) fecondpropofitiorì you have the Te,flimany a i Ron36 . of Confcience,and in the Conclufon,you have the judgement of Conici-1 Ropn.6.r 6. ence o : In the firfl the power of Confcience is verygreat, fo great that mYa!ritu:zlis it can do any thing but make evil good P, for it can make an iv. cog,ritiomenti different atión good or evil 9 : and it can make agood a6lion evil r: imprtf"s,varie trrerefore in things nece ar- it do:h fo bind, that no humane Laws ab y,.l y nrancrrpatrvr,.ut confcientia, confcienti.e e1áííamen, tex natra,alis, fcisrtilla rationis 1 i &c. g$ius in z.i:Sent.di ftint1,39.§.2.p,4z7. n Canfrientia re47c614 propoftionis,- dicitrcr l!amcn 6 lex; ref)etiu offamptioaio. 6-, e conclufelis,teflí6 ; fedrefrefln af'umptionis aptrfriè zocatur index vet libel' ; ey re.ieÉtd co.iclnfioeis maximeproprie pcdex. Amef.decoiifcien. 1. t.c.t.p.3.§.9. o Proneritiosrein diel it curnipnJrr, a(i'iemptio. per appropriationemvocatur 0uvednoù. of ipf rtgicis, ibidem .:o, p Ibidem Mcf.s' Conf. p44§ i S. q r Martinius de verb, confc, can

6 1, Hew may we be taker[ally Stand. fAts 4.19. Can loofen, (and thereupon we are faid ro be down-right debtors', en- Yix credideïim aagedfervants u, fpiritually bound t, lovingly conftratnedx, gracioufly Rpudlee fuif e neceftoted Y, Yea, in a word, we can do no other ( unlefs we will offer stapleconum violence to ourConfciences ) then do what God chargeth upon us as cum bhec of fctt- ret.foui m con- duty x. Thus far the ditlate of Confcience. In theYeflirnony of Confci- fcietti,e dixit ence,Confcience examines, lifts, and tries our aeiions,this in Scripture ere longè mato- is called a returning into a mans own heart a, a think!'mg ofour woes b, rempartem c.a- a ea sic to our heart a lain things to heart d, a fetttng our heart .ium.Chahll. .ÏP g_ y g Panít. Tz.l.I I. upon a butanefs °, an examination and trial of our felves f ; and thence c.9.p.2o f.§ 2.3. the conclution is inferred from the premiffes according to our appre- t Rotn.I.14 herfion of the rule and account of our aO}ions. Yet this is worthy of u Rom.6.16. [Pedal obfervation, that though both the premiffes be undeniably true, t ACor S.Ì4. yet there's nothing moreordinary,then for nor only wickec 6,but graci y I Cor.9.16. ous per(ons ( though upon different grounds ) to deny the conclufion : ?,A&s 4.20. and the truth is, without the Spirits affi{lance by way of corvit1iim to R I King. 8.47. the wicked, and reliefto the godly, neither of themwill prove any bet- erreverffuerrnt ter Logicians, than (lilt to deny the c®nclufion. GraceleCs perfons ad cor Pam ex . heb. b PCri 9.5 9 they will notconclude againfl thetn(elves : For, 1. They will not weigh C Hof.7.2. the cogency of any Scriptural b argument. 2. They have fuckt in other ct Jer.I t.I T. felf flattering conclufions ': and 3. they are willing to puc a cheat up- 2 "244, t=w on themfelves k, fo thefe will not conclude againfl themfelves.And on po tens Toper co'. the Other hand,gracious perlons dare not conclude themfelves fo har- e Haa ii. . there 5 Py as the Scripture reprefents them. i . Through the prevalency of lI>>o Temptations', Satan frights Them from their comforts. 2. Through the 371) pza.34 abounding of graceM,they think'tis too good tobe true, efpecially con- Ent »1 Tidering 3. their fenfe of unworthìnef n, what !! they. pafs a fencence polite for Vc_ of abfolution upon their fouls ! of approbation upon their ad}ions ! "hum filer'tias No, they dare not : throrgh over-modefly they'l bely the very fpirit °}as. of grace. In (born, the only remedy I {hall commend to both forts is f 2 Cor.13. s this, viz Beg of Gad to perfwade thy heart to dole with convincing there's both 17ci çi o-rs(q a truth, q.d. make asariet a fcrutiny into your ownhearts,as the De vil will do when he tempts you)&dbsupAC'ro (be as loath to be miftaken in your graces,as a üfurer in his coyn ) gRom.s.t 8,1.1,2.1. b Joh.3.zo. i Deut.29.19. k Jam.I . tI. 77uEgro,1(súku f lfa inza aentattotre tctt & fubdola fuppatatione fallere,as r . thofe in Mat.. 2.,21,13. loc. Rev. Devil accufeth them to thcmfelves,as as unto God day and night. m Pfal. i z 6.1. n Luke 7.6,9. Lord thouhaft toldme in thy word, that if 1 come untoChrift, Ifhall in o Toh.6.; 7. KO wife be call ° out : and if 1 love God, 1 may thereby be faire that p 1 Joh.4.19. God loves me P. df Jet-. 3.2.1. But Lord, fofar as 1 amable byfearchirg to knowmy own heart, .1de- r joh.1.11. fi, e s;othing more than to come `t to Chrtfl, to receive Chrifi r, to be one

Serm.I . andexaaly.confcientious ? 7 one with f Chrifl, to be conformable to (krill r: AndLord 1dare fay f, with Peter, thou that k owefl alithings, knoweflthat 1 love thee ; u ft u Heb.z.tI. Joh.t.r7. prizing thee above all things ira the world -, if refilefl longing a for t Pfa1.73.z5. further acquaintance, and more terrvard Y communion ; if pancings af- x Pfal.r r 9.zo. ter the feerets ofthy z prefence, and fear of nothing more than to offend y Pfal. r o 6.4. thee a, be infallible evidences of fincere love, then I dare appealunto Pfal., 5.14. aPfa.ia9.tzo thee, that 1 love thee. Therefore Lord perfwademy fop rl- thankef lly to acknowledge that 'tù in a fare condition. On the contrary, Thus, Lord thou haft told me, that if1 live after the flefh 1 fl all b die. b Rom.3. i;. But my heart and life undeniably evidence that I mind nothing but car- Job 146 4 reality : Therefore Lord convince me that there's but aflep c,but a d breathbetween e Bea. deco ,fc. me and everlafling death. p.I I 07 71; ere Chrifiians do but Puffer and help your Confcience do But h I fice, and then /hallyewhave reoyciig in yourPelves alone, and not to in its a onof 3 Po_ muff fay wit}i they i.e. you will find caufe of re o ycing in the te(timon of your own utv' z i'ffuin Y J a Y Y utvole expli- Cotafcience, and not in others thinking you to be better than you are, carepod [ed., nor in your thinking your fetves to be better thanothers.Thus you have tia : tar:r ;a the offices of Confcience. I come in the 110 place to fpeak of quid rsoliar dig 4. The kinds of Confcience I know arecommonly reduced to thefe eerc,peto ¡It no; expcatie four, viz. Goodand quiet ; Goodand troubled. Evil and quiet ; Evil and bis refs firg.r- troubled. But intending the refolution of the Cafe before one in fpeak- cigimeî pee ing to Confcience under the fevcral binds of it ; I (hall fpeak ro eight Ilu rntctk atis kinds of Confciences.The two firl{,viz.the fleepy and the feared Confci- °`I` def`'circ ence are peculiar to the wort} of men. The four next, viz,. the errin? nama facilirr a' tn; bi vidcsc in doubting, fcrupxlous and trembling Confciences are al moll indifferent to alterites clrffii good and bad ; only the two former have a greater bi.0 to bad : and the tione quod eon two latter have a greater tendency co Good : but the two laft kinds, v;z,., p ;obem, qua;rr The Good and fIIneft, and the Good and quiet Confciences are peculiar df`geaoex. -e toGods choice} favourites. In treating of there, I (hall endeavour to ulúa c.u.T.i acquaint youwith the nature of each s,taow to cure the evil,and how to 1.2,.de obtain thegood, and hereby the Application will beentwified with the 2,p.671. Explication throughout my difcourfe. I.Tiae fir0 and one of the warfi kinds ofConfciences in the world is r The fleepy. the fleepy Confcience, Inch is the Confcience of every unconverted Cunf "once. perfon ( that is not yet render horreur) their h fpirit, i.e. their Confcience is aíleep ; that as bodily Veep bindeth up all the fenfes and animal fpi- b Rom!' I .c. tits, fo this fpiritual (or rat her unfpiritual) fleepinefs bindeth up the _Q-. f`"b x'474. p vuY .gogoitt9padoas,quafiTaty.4a xaTaViVVYctiyay. Camerariusinm c, foul)

How may we be upiiverfaGly Scrm.i, foul from all fenfe 1 of theevil of fin, andwant of grace ; and there- ; Privatio ow:- fore in converfion Chrift Both awakenk the Conictenc . The Difci- :)is ,;.m4 ju- pies of Chrift have their fpirits wakitw when their bodies are flum- dIGEE. TilyC.n p ,, Arad: loc. brings i.e. they have a gracious habit of wztchfulnefs, when they are k Eph.5.14. overtaken with force carnal ails of fleepinefs. Chritl complains ofun- I Mat.z6.4.t. kindness 01, that his Spode fleeps in themorning, when he knocks for ni Cant.S.z early entertainment; but the unconverted let Chrift i}audknocking all N. ReY.3.2O. o Pro.6.9,t0. the day, till fupper timeu, they will fpend their day with their lugs ; p co-iceJlto fro- and if Chritl will knock and wait till the day of their lifebe almoft wica etbopæcam fpenr,then they'l pretend to open : but how long muff God call ? How habens pigsonam long ° wilt thou fleep O flasggard ? when wilt those arila out of thy feels ? rlegain`ioc. m and the 'l anfwer, Yet P a little fleep, a little fisimber, a little folding of Jun.n lot. q-- y teiemitsconf'ci- the hands to fleep. The plain truth`is, though wicked min cannot quite entiamvehati flifle their conferences q, yet their Confciences dobut as it wereta&in ,:eterrio aut le- theirfleep, and they take no more notice of them,then they doof their tbarga aliquam dréams. di fepultam,&c Epifco' .In(t. Caufes of a fleepy Confcience are ( betides the fluggi thnefs of ourde- thcol.l. I .c.3. prayed natures.) P.I. 1 I. A fpiritual intoxication, all unconverted perfons are drunkwith the Carafes. love of fin, and therein behave themfelves like Solonsous t drunkard that r?ro.23.34,35 lies down to fleep in the heart of the fea, or upon the top of a mafi, facetia coo . cbarcbef ;,.e. in the very midi+ of the greateft foul danger : HeBoth thatdaily which Galen ubi maxi- 7onah did once, run sway fromGod, and thencompofeth hirnlfelf to ma fcntitur ma- fleep, r when God is purfuing himwith judgments; and dreams, ofno- ris agitatio.jun. thing but impunity, and happinefs. Love of fin is the Devils Opium, in.loc : or as the whereby he calls the Confcience into a dead fleep, that no grin but of whitmless, O nni porenc canwaken ir. He meets with foinething in the world, which may l y ferie for a pa- which he likes better than the holy ways of God,and thereforewill not raphrafe, quafi feekGod t,Gods waies are always grieveres to him, he bath fetid inhis fepitics gubeï- heart I (hallnot be moved--Godbathforgotten : he hideth hisface, he will nator nmi.11:o neverfee ivhe contemns God, andfaith in his heart, thou wilt not regaire clavo. i.aft ra- tionis. Tir. it. They wink,and then conclude God cloth not feed em. fTonali 1.5. t Pfala 0.4i5,11,13. u(litiam ut iIle aped Plato reraThrajyrnacbus,appeltat ytvreúaJ wríJc-r P,elegan- tern flultitiam they fleet), and thenaiunt dcumdormire aut.oblitum cife eorumvie fiant in te'i ris,&c. Aug.Stcuch.Eug. Etiar. in loc. 2. Carnal conceits of grace and heaven. At the belt, humanewifdom is their *hell Guide, their great and fupream Oracle ; in their mifha- pen apprehenuions of their need of mercy, they are willing to be fled

Serm.I. and exatily confeientiow ? 9 tered it may be had without fuch feveritie.. in Religion u, as they a t,iìin rri, , are unwilling toundertake. why fhould they be wifer than their Neigh- tatine & hours ? all men are notfools. Men as wife, and as learned, neither pre(nor tentim de 1 act -t prac`lifefuch firit1neff, anddoyou think they have not a care of theirfouls ? .de° :& they do not doubt but they (hall do uwell as the bell. Though,poor fouls, fcc;>dZt, fat,:; t hey know that wide is thegate, and broad is the way t that leadeth to de aausei pratc flru ion, and many there be which go in thereat : becaufe firait r thegate, us os f m ru mu:c- and narrow is the way that leadethunto life, and few there be that find it. di Mark that [thatfind it] hedoth not fay x that enter into ir, but that find allttidit 6, ii1 ir. Thófe t a do not walk in the way of holinefs Y,'tisimpoifible they t'pcirorain- ilaould ever find ir. The gate doch not lead to the way, but theNay to defiderüs anime the gate. Do nor think to get to heaven fire, and learn heavenly rein- frt,e,cum pccca dednefs after, yea, heaven muenow futfer Z violence ; ((riving is the taum favor condition ; of entring. Rouze up therefore and ihikeoff your world - Pe' "°1",' .712 - ` o 1 Y wifdom b , Y our ignorant felt-love , your bufe of mercies , your con- rrt tempt of God, and your forgetfulnefs of death and judgement. But det ti, &c. how (hall we do this ? Bern.l. de conic. P. 1109. Mat.7.i3,1 4.x. Nan dicht peuci ingrediuntur quad di/facillimum,fedpauci loc. y Ode Auth.imperfec. oper. Hum.' 3.117a. 7,,Mat.1 t.i Z. R Luk.i 3.1.4. vide loc. b See Abernetby's phyfick for the foul. c.'.p.9:,. &c. t. The fire remedy I (hall commend is Confideration.Let the fu')jea Cure. of thy confideration be what thou wilt (only I could with it may relate to eternity, whither thou art polling) and I (hall not doubt of the fuc- cefs. Let me for once infert a relation I heard between the preaching and the tranfcribing of this Sermon. The Father of a Prodigalleft it as his death-bed charge unto his only Son to Benda griarter of an hour every day in retired thinking, bat left him at liberty to think of what he would, only engaged him tofend a quarter of an hour in thinking. The Son hav;ng this liberty to pleafe himfelf in the fubjet1, fetshimfelf to the performance of his promife ; his thoughts one day recall hispaft pleafures, another con- trive his future delights ; but at length his thoughts became inquifitive, what might be his Fathers end in propoling this task: he thought his Father was a wife andgood man, therefore furely he intended and hoped that he would forne time or other thinkof Religion : when this leaven'dhis thoughts they multiplied abundantly, neither could he contain then; inföBert a con- finement, but was that night fleeplefs, and afterwards refilefs, he be- came ferioufly religious. O that I could perfwade you to go and do likewife. 2. Obferve what means thon (hunne(1 as tooflartling, and make ufe C of

10 Howmay roe be unhterf Iy Serro. i of them for thy an9,4,ening. Tnis with the ble(fng of God will faving- ly awaken thee. O how often hath thy Confcience whimper'd,and thou c Tit.1.13. haft hufht it co fleep again 1 What loth thy fleepy Confcience matt i'")' °1°- dread ? an awakening Minifl'rr ? So far crofs thy Confcience as to at- P's redarguito tend no other : In (lead of lullaby notions improve cutting prect.è. Bez. I p onvr- Generalis cujuf- dons dem religiof?ordinis, qui ut funs hortaretur, ne miìus conffienti,e fludereut qua nfcientix ; dixit majares faros, ¡e vttamque fatam dtrexaffe confcientid : nunc antera abbreviatam videri verbum iflud, acmutilatum puimrc fyllabâ,viz. fuccedente rlli fcientta ; verendumdeinceps ne & hoc verbummutiletur primri fyl¿abd, adróque relirtquatttrfola entia rationis, circa (lux verfatur Pape fpeculativa tantumfcientia, ac hiídae fpe- eclataortes. Bre[ter. de confc.l.1.c.7.p.z8. §.57. The feared Confcience. a I Tim.4.2. b corraptam& putrif'atiam at- qua putredinem camfcetore fem- p.r emitterttem. AnCel. inloc. e Cauterio dia- boil penetratam e,Q'e, ut inel, le- baiter eandem retineant con %cientiarn,&c. ioc. d Abern.ibid. c.8.p.t oS. e Jer.44. a 6, Cazrfe. f ,life +bus vene- The carafes of a feared Confcience are, Confcience- taafing fins on tens. mans part procuring it, and divine withdrawing from the tinner on Rom.t.ns. Gods part inflid+ingit. As thereare Come f bodily difeafes thatfoll See allov.zi, bodily wickednefs, fo this Soul -difeafe is the peculiar punilhrnent of 2.4,2.6 fins aoainfcknowled'e. Methinks that Text is dreadful s : As theydid !s Ecce quotiens i vindicat Dens not like to retain God :n their knowledge, Godgave them over to a reprobate & ex eadem mind, &c. 'Tis obfervable h, the oftner they rebelled agiinft the light, vindiela plura the more feverely God puniílaed them ; with that (which they collated) &sra:Jiara pee- impunity, viz. he gave them up to their fwinge i of t. natural tuft, cata confurgunt. loc. i--íradidit Deus---fubflraltione grati,e--trnditione in poteflatemSatan--Hsca',Pinu e 5 inmentem rep,obam,aetivè,a& paffirè inteldigendo, &c. And all this to be fuch a recompence of their er- rcur )71? éfici gnarn opportxit,i.e.,gatam ex ordine faxDem. ipfus de habeat retribuere. Par in loc. 2. unnatural, II. The fecond kind of Confcience propofed is, thefearedConfcience. Such is theirs, who have given ..up their names to Chriff, but lift up their heel again(+ hiln, of which the Apof le fpeaks a, having their confciencesfearedwith an hot Iron,i. e. having a corrupt, and b purrified confcience, that have the Devils brandmark upon it. Plainly,a feared Confcience is a rotten d, venemous, ulcerate, pefti/ent, filthy, gangrenate Confcience, that doch nor perform any of it's Offices, but is even pat+ feeling ; that is (or might hive been ) in Chrifts Hofpital under cure of foul-diflempers : but through indulgingof fin, not being able to endure the (harp c convtdttons, b:cter reproofs, and clofe exhortations of the word, he deadens his Confcience unto an infenfble fenfl:.fneff, to this rank of profligate (inners I refer all thofe that frequent (as well as chafe that rayed) Ordinances, that make a profeflìon ( as well as chofe that hate the profeflìon) of Religion, yet have a referve of fin which they will noe part with. Searing ( you know) is of that part which needs cure.

Serm. T. and exatily confclentioua ? it 2. unnatural, and 3. of all unrightcoufnefs. Cut}ome of finning, takes away confcience of finning. For Cure. Serioufly fet your felves againft thofe peculiar waits of Cure. finning which have brought you to this. You know them, there's not a- ny one that path a feared Confcience, but hedoth ( or eafily may) know how it came fo, your work (in force refpeuq) is not fo large as in cafe of the fleepy Confcience,'cis but one or two forts of fins that are eminently mifchievous to your fouls in this cafe, though a feared Confcience is worfe than a fleepy Confcience, yet as 'cis more eafily difcernable, fo 'cis but reafonable you fhould more fpeedily and vigoroufly fet upon the cure,take heed of accountingany fin fmall k, left at Taft you account k crtm cceperit not any fin great ; will commend one Text toyou, and clofe this par- quis dicere;quid ticular, Ez,ek,z4.I 3,14. In thy filthineß u lewdneß, becaufe Ihave pm-- ell - > erbut ,r. ged thee and thou wag not purged, thou (halt not be purgedfrom thyftlthi- tres facto ?--Ex nef?any more ; till Ihave cantedmy fury to refi upon thee : 1 the Lordhave hoc, quid id, fpoken it, it fhabrcome to paß, and Iwill do it, Iwill not go b,ac(¿, neither quid illird --- will I fpare, neither will I repent, &c. Sirs, God hath been your Ply- senfain incipit fitian, hath ufed I variety of remedies : ifnothing will prevail,but you isa eo etratio will induf}rioufly finge your Confciences to make them fenfelrß, as fure graviera prela as God is true, he will m make you fenfible of your fin by everlafting bi, r fic dean - burnings. ceps in I forbear inlargement,becaufe in the followingcafes about the Mor- Pefea. am in tifcation of beloved lufis, about relapfes, and how CO check the firfl ri- fdenfbrlitatern r fangs of fin, you will havefuitable dire}ions to make your brawny Con- cuecradte rt levia, fciences render. I proceed therefore to thofe kinds of Confciences, quaad levia none elfe will fpeak to, vit. punt-eft. virtutes e pec- cata ii parvis i'ncipiunt, &c. Doi othtus B. P. T.4. p.769. I Ira(tzr medici, qui pXtridisnon pareit carnibus non parcit,ut parcat : crudelis efl, Mt mifereatur. Hieron. ìs loc. mMy fury to rat] i.e. fait bobcat, quad ampligs faciat, etc. Sanelius in loc. III. An erringConfcience ° is that which judgeth otheraaife then the thing às. Confcience is fometimes deceived through ignorance ° of what is right, by apprehending a falte rule for a true, an errour for thewill of God : Sometimes through ignorance of the fafp, by mifapplying a right rule to a wronganion ; Confcience evil informed cakes humane tra- ditions and falfe do&rines,propofed under the Phew of divine authority tobe the will of God ; a famous inftanceyou haveof this in jeroboams P cafe, he fears that if the people fhouldgo up to facrifice at 7erufalen, then he fhould lofe his kingdom, this puts him upon enquiry, whether there Chould not be a double SanEfuary, as well as a double Kingdom : C 2 hereupon The Erring Confcience. nArnef. de conf. i.t.c.4.p.8. o Dickfon TMe'rap.sac.l.t. c.i.p.3.§.1S p serous. p, a.catb. iffert.3.p.s44: ,., -,

t2 Howmay the be :miller(ally Serm. z hereupon a Council! is called, flittering Prophets come, they h::ve. dreams and vifions,worthy of their affe&ions, tuitable to th.e r purpofe: A decree is made, q. 4. 'cis fuf icienc that you have hitherto gone up co yerufalem,now behold your Gods,thefe calves are like the cherubirns of the Sanctuary, which are as minifiring Spirits before the face of God. (That theie calves had the fhapeOf the Cherubirns, you may gather by q Ezet+. r.t o. comparingof Scriptures,that which is called the faceof an q 9xe in one Ezek.i o.14. pl ice, is called the face of a r Cherub in the other.) This feems co the & Ezek.1.7. people a fatisfying warrant for them readily f tofollowthe Kings cons- 1 t IoGS `' mandment. I might add another inaance of the goodold Pro het who ttKing,'3.8 n P so. 9.,21,_6, was plaufbly reduced tohis bodily t delru&ion Now 'cis a, great quelli- u No guidon a on ( among the Papiffs especially ) whether and how far an erringConfci- 'neo, inulto mi- ence binds? One of their moil learned Cafuifls that I meet with, pe_ stns ab ho-Mine. rempcorily determines that the lawof an erring Confcience is not di- isreIf: r> de cosfc.l.s.c.zz. fl enfable by God himfelf : Others ±,that 'tis good to follow an erring 11555..11 Confcience,when it hath the credit of a good Confcience,and is agree- i - --ut igitur able to reafon. Others X that a righr,and an erronious Confcience both b;aum ft agore bind, though in a different refped, a right Confcience as it is conforma- Can- 6le tó the Law of God, an erring Confcience as it is thous ht to be the fcientiam g z;oluntariè Law of God,o right Confcience binds ßmply, ?n erronious upon afuppo- ;r vitiosè,opor- fition. Some diflinguifh ignorance into Y vincible,and invincible,and fay, ret exiflinatio that when an erronious Confcience through invincible ignorance judo hem canfcienti a eth that co be honthh which is not fo, yet that judgment is the next boy:adz of e,& rule which thewill is tofollow. Others dif}inguith ( where all men are tarn recta rati- oaeco-rgruentetm, not able to difcern the difference ) between z binding and obliging. But Azorius Mor. in fhort, they generally determine the queflion in theaffirmative, Though i,flir:l. z. fo:negrant, that though a We muff do nothing againP a true Confci- xS0 4. Clay. ence, yet we mill+ depofe an erroneous one, and go contrary to ìt. And rus Others b, though we muff do no :hing againtl Confcience in any cafe, 4.t 3. yet we mull not followConfcience in every cafe. The plain trtrh ic, y ¿uando CM- Erroasr cannot bind us to follow it c; an erringConfcience may fo bind, fcientta erronea that it may be a fin to go. again1 is ; but it cannever fo bind, as it may ex invincibili be a virtue tofollow it. To follow an erringd Confcience, is for the tgflO aittiaju dicat aliquid blind tanner tofollow hisblind Confcience till both f311 into the ditch. boscftum effe,.quod ho.zefium non eft, tune dims voluntatis., qui eenformise(i tali judicio,konus & boise ft"t eft, ettaint contingat objeëlrsii effe turpe, ita pa s Theologí ; ¢ probatttr, quia tune efl cosfo,mais ftæ rorml ,e,ham illud judicium eft proxima regulaq?tarn fequi debet voluntgc. Becan:T.T..Tbeol. schol. pt.z. 1xs t. t, c.4, q.7.p.zt 9. z Yerni em obligat tamer ligat Durand. lih.l.dií1.39 q 5 P443.4.7. 2 Sylveftranus in 1.1.Sent.p.139. b Nihil licet contia Confciesttiarn agere üz aliquo cafit,nec t ni ,i tenerrn, ,tilïbet fequi coafcíen.ttam (barn in quolibet cafe. Gul. Pirifieñfi1"cle vitiis da pec.p.z80.. Harris woks pr.4,43.a8, d Kobinf. Oaf. c.47p.2 i6.. The

Serm. i . andexat1lyconfcientious ? The violation of Confcience is alwaies evil,and the following of an er- ring Confcience is evil, but there's a middle way that's fafe and good, viz,.the informing of Confcience better by Gods Word,and following of it accordingly. The Caufes of an erring Confcience ( beGdes Original fin, the effecî Cassfe.r. whereof is blindnefs in the Unde.rilanding. And the jut} judgement of God upon perfons for not entertaining, obeying, and loving the truth as it is in Jefus, betides thefe,the caufes ) are reducible co there Three Head 6. e Breffer 1.5. z. Negligenceof learning the will of God e, through floathfulnefs, and e.-2.3.p.5 56. loveof cafe, and low efleem of the wales ofGod. I need name but one Sparf,. Scripture for both proof and illuftration of chis particular, ecclef 4.x,6. n ia, onto x The foolfoldethhúhands tegether,and eateth his ornn flefh. Better is a hand- pig iti z.Ibid. Pei with quietneß, then both the hands full with traveland vexation ofSpirit, g.Z r 7. q.d. He is a fool that puts himfeif into a pol}ure of idlenefs h,that cow- g EnglifhAn. pofeth himfelf co do nothing, that thinks it better tobe without good things, than be at fome trouble in getting them h. b.Pemblein 2. Pride whereby a man is afhamed to confult others, and to be taught by Ì °C,adeat iao them i, Thofe that are fincerely confciencious are not free from a kind ranrein alias of proud modefly, in being fhie of making inquiry intopra6tical cafes, eanfialere,& ab there's fomething of pride in their bafhfulneßto difcover their igno- iis ranee, in asking ofqueflions for Confcience fake. But thofe that are un- Bref.ibid. godlv,arrogate fo much to their own judgment,that (to (peak their own Prov.zs.a6.. boafjing) they know as much,as any man can teach them.But as wife as ; f ad s` they are, a vifer than they calls them kfools, and their folly mifleads Merc. in foc. them. l Brel. ibid. &c. 3. Paf ion,or inordinate aff'e(ion ` about that whereof we are ignorant. in Arch Biihop This warpeth our coníideration, for he thatfeeks truthwith a bya, will befo .Eélred. run counter when he comes near it, and not find it thoughhe come within ken- conference.' of the rung of it m. e c You may gather the remedies from the oppofites to there three caufes care of erreur. a.Be induflriouflydiligent to know your duty. 2<B; humbly . willing to receive inftruc ion. And 3. Let not your affedions out-run your judgement. But there's one_rule I fh,all commend, which if you will confcientioufly improve, you (hill never be much hurt by an crr,74 Confcience, and I dire appeal to your own Conìciences, that 'cis your indifpenfable duty, you All ufl Life it, and 'Lis fo plain and e<;Ge you may ufe ir. Do whatyou know, and God will teach you what to do. Do what you know to be your prefent dury, and God will acquaint you with your future

i4 Rowmay we be rooiroerjadlj Serm.a. future duty as is comes to be prefent. Make is your bufinefs to avoid known millions, and God will keep you from fearedcommiffons. This Rule is of great moment, and therefore I will charge it upon you by ex- n Itíandata traa prefs Scripture. Pfal.25.4. Shew me thy waies 0Lord, i.e. thofe waies 0(tendP, qua me wherein I cannot erre ". Teachme thy paths, i.e. that narrow path which non permatta,at is too commonly unknown o, thole commands that are moil aria and errare,&c. difficult, V.5. Leadme in thy truth, and teach me, i.e. teach me evident- loc. ly that I maynor be deceived ; fo teach me that I may not only know o semata digs thy will but do it P. Here's his prayer, but what grounds hath he to ex-. gtazf femi via, pet?audience ? For thouart the God o m alvatien d. thou Lord wilt (pia angufto cal- le f yf q dirigitar, aec fave me, and therefore do not refute co teachme. On thee do Iwait all vu1gonotaeft, the day, i.e.rhe whole day, and every day q, other arguments are couch - fed occulto it:- ed in the fóllowing verfes, but what anfwer ? v.9. The reneekwill heguidc Fete ambulatur. in ud ment the meek, will he teach hie way, i. e. thofe that fubmit their Bruno in lot. 1 8 L'.P.T.i t.p.96. neck to his yoke,thofe that are not conceited that they can guide them- p Remig.ubi fup. felves better than he can guide then, he will reach them his waies r, in q tor. neceffary,great,and weighty matters they (hall not err t.Again,Prov.2.3. r You eos qui Ifthou crief after knowledge, and li fief up thy voicefor underffanding.v.4. pïecurrere vo If thoufeekefl her asflyer, and fearcheffor her as for bid treafures. v. ç. fre fou regc Then alt thou underhand the fear of the Lord, and find the knowledge o f re pofint,fedeos God. v.6. For the Lardgivethwifdom : out of his mouth comethknowledge gut non ertgrìnt andunderflanding. v. 7. He layethMp foundwifdom for the righteous : he is cervicem,neque abuckler to them that walkuprtghtly.v.8. He kcepeth the paths of judgment, recalcitrant. lot. and preferveth the way of his Sastnts, v.9.Then (halt thou underhand Righ- f Ejufinedi er tecufnef,and 7udgemem,and Eq.uitr, andeverygoodpath.q.c'. Be but as di- Or nungaam ligent to get knowledge, as a covetous man is to get money t, and God aceidit,vcl certe will certainly give youEach knowledge of his waies,as fhsl l preferve you non trermanet ; from errour u and will teach you how to behave your felves both co- de rébus necef ' y fasü,nagrais, wards God and Man X : One Scripture more, that in the evidence of es° gra' ibus three witneffes, this rule maybe eihablifhed, loh.7.17. If any man will Bergius do his will, he (hall knew of the Doctrine whether it be of God,or whether 1 prar.Cath.p.z41 fpeakofmyfelf,q.d. Hinder not your felves from learning truth througk lot. fear of errour ',for you fhall never want the Spirits guidance,whileyou tiDominus clypeus exit üs, pra&ically follow his condu& z. clí i pelf ( tam, & omnibts fu is numeris co.ns7antem conternplationis rationem in bifce recenditis divinifque rebus amplelli(ìnt,quo ab erroribus tuti ferventu), &c.Levi loc.xEng.Annot.y :uam pesperamv ftulte hodiepermulti,dkm errs-ndi periculammetaunt,bac trepidatiene fife imtediant ab omni difcexdi (taro --- f De() toti in obfequiumfimus ritum difcretionis ab co nohis datum ire ne dubitemusqui perpctuvsfit dux ac direElo,,&c.Calv.inlo . tiGul.Parifien. Oui expreffe docet---ubi eft invincibilis ignerantia quead no , Deas faccurret, ni(i cnlpa nolira ejus opera anobis avertarxaus --- The fententiafacit ivaximc ad prez.identiamDei celebrasadam. Dormant determ.q.4f.p.z r 3. I V.Á