Testimony yeelds which are Fourfold 1. It hath with it inward quietness strength and comfort The well grounded approving Testimony of the Conscience calms the heart amidst all storms of outward troubles or of inward challenges and tentations and puts them all to silence it doth fortify the heart to bear out in what ever tryal it proves not only comfortable in the holding off challenges but hath a joy and refreshing flowing immediately from the very Testimony it self even a singularly sweet joy that floorishes and flows over and above these and keeps the heart in a calm serenity The peace of God sayeth the Apostle Phil. 4. 7 shall guard your hearts and minds through Christ Iesus Consciences Testimony warrantably speaking peace is like a garison planted about the heart keeping it as an impregnable and invincible strong Hold or Fort So that no troubles nor temptations from without nor stirrings of Corruption or Challenges from within do sooner to say so set out their head but it overmatcheth them and preserves the heart quiet in despyt of them all 2ly This does also accompany this Testimony as a ground of joy even the clearing up of the persons interest in Christ and the evidencing of their sincerity and the truth and reality of the work of Grace in them Which is very strengthning and comforting when a man hath put his way to the tryal in the court of Conscience and found it to be squared according to the Rule of the Word and hath Consciences Testimony therein for him It sweetly evidences to him his sincerity and so the truth of his interest in Christ which is attended with unspeakable joy 3ly This Testimony gives boldnesse and accesse with confidence to God to go heartsomly and familiarly to him in prayer under the multitude of temptations crosses and reproaches and is not this ground of great refreshing and joy When a man may go to God and pour out his very heart in his bosome may not only tell him what he needs but also expect a gracious hearing and return from him in whatsoever is needful If our hearts sayes Iohn 1 Epistle Chap. 2. v. 22. condemn us not we have confidence towards God and whatsoever we ask we receive of him because we keep his commandments and do these things that are pleasant in his sight Though the man be empty-handed for the time and hath not in himself whereupon he can be for the honour of God either by suffering or doing he may with humble boldnesse present his suit to God and expect from him whatsoever is good and needful for the man himself and what ever may be for his own honour in him and by him 4ly This Testimony of a good Conscience hath attending it a clearing up-making fresh and lively hope of eternal Life and of a comfortable glorious and satisfying out-gate from all the difficulties temptations and troubles that he is in at present or may be in for the future it will make him according to his measure say as Paul doth 2 Tim. 4. 7 8. I have fought a good fight I have finished my course I have kept the faith Hence forth is laid up for me a crown of righteousness c. And by thus clearing up the Christians hope of eternal life an entrance is ministred unto him abundantly into the everlasting kingdom of our Lord and Saviour Iesus Christ as Peter hath it 2. Ep. ch 1. v. 11. And must it not be exceedingly and even unspeakably refreshing and joyful to the Christian to have all these trysting together in his Case even while he is here sojourning in the earth doubtlesse it must The First Use of this Doctrine serves for exhorting and beseeching you all to study and be in love with a good Conscience its unknown what solid sweet peace and joy ye may have by it O! Endeavour through Grace to be so tender straight and upright in your aim to have a good Conscience in all things that when ye reflect on your way ye may have its good Testimony There will most certainly be more peace found in this then in the greatest abundance of all earthly comforts though combined together at their very best Can any of these calm a mans mind in a storm of challenges for sin and of the terrours of death Do they not often rather leave men in greater anxiety and perplexity then if they had never injoyed them Yea often in the very mean time of these injoyments and in the midst of the carnal joy and laughter that results from them the heart is sad through the want of the Testimony of a good Conscience Therefore we exhort you in the Name of the Lord as ye would have a pleasant and cheerful life and a comfortable and joyful death labour to have a good Conscience in all things that when ye reflect on it it may testify for and speak good of and to you This as Solomon sayes Is a continual feast in Life and a soveraign cordial against the terrour of Death The 2d Use serves To let us see the rise reason and cause of the great anxiety perplexity and vexation that is among most men so that they toil night and day and have no satisfaction it s even this that they do not seek after the peace and joy that are founded upon and result from the Testimony of a good Conscience no wonder that such persons live and die utter strangers to all solid peace and joy which only grow on this Root This is a main cause also of the little peace and great heartlesnesse that is among even Believers themselves that either they are not so seriously endeavouring to have the Testimony of a good Conscience or they are not so careful to draw their rejoyceing from it but are untender in their walk or are as so many Bees fleeing from this flower to the other of worldly injoyments seeking to suck some sweetnesse and satisfaction from them and doe not as it becomes them reflect on Conscience that they may have a Testimony of sincerity from it and that on that ground they may be quiet cheerful and joyful The 3d. Use Serves To discover to us what mighty prejudice flows from and follows upon the neglect of a tender walk which layes the ground of this Testimony and on the neglect of self-examination a main piece of a tender walk which helpeth to draw forth this Testimony and therefore as ye would have this Testimony and the refreshing peace and joy that flow from it in Life and Death and as ye would have a heart holily triumphing over all crosses and difficulties afflictions and tribulations design and indeavour more through grace to have a tender walk that ye may lay a ground for this Testimony and study to be more frequent in Self-examination that thereby ye may extract and draw it forth clearly and convincingly for your peace comfort and joy Could many of you be but once prevailed with to prove and make tryal what a comfortable
the Instrument and another thing to have them all in tune when it is not rightly tuned though it have on all the strings it cannot give a sweet nor harmonious sound so is it with the Conscience The Use is For exhortation to watchful advertance in every thing to Conscience it 's Testimony Seing there are many that do good on the matter who yet want it's Testimony it becomes us to be the more watchful to keep a good Conscience and seing that Conscience it's speaking for a man and giving him it's approbative Testimony and his doing that which is good on the matter are not only separable but are often actually separated the one from the other not only in natural but even in regenerat men as frâ—quent experience puts beyond debate We had need I say to be the more watchful both as to the matter and manner of our doing least we be at a lose of the Testimony of Conscience for us And none would think it to be as easie a bussinesse to keep a good Conscience as to the manner of performing of Duty as it is to do so â—s to the matter of it How many come to the Church but without due preparation and without having a heart ready to hear what God will say to them and meddle with with other Duties without regarding the due manner of performing them We â—ight instance it in all these Six Sorts of Actions we spoke of the other day in all which there is a propensnes iâ— us naturally to degenerat and go beside the Rule As namely 1. In natural Actions of Eating and Drinking or of loving Husband or Wife or Children men may be very carnal degenerat and become like very Beasts 2. In civil Actions as Buying and Barganing wherein men maâ— turn basely covetous selfie and seeking their own things and not the honour of God noâ— the good and advantage of others 3ly In Moral Actions as speaking truth dealing fairly and honestly wherein men may turn legal proud and vain and seek to establish a self-righteousnesse thereby to themselves 4. In external Religious Actions as hearing the Word Praying c. Wherein men may turn hypocritical and formal having a shew without substance and a form of godliness without the power of it 5. In inward Duties as repentance contentment c. Wherein men may turn worldly and carnal therefore a worldly repentance from fear of punishment or of shame in the World or worldly sorrow that causeth death is spoken of 2 Cor. 7. v. 10. So theâ—e is a worldly contentment 6. In passive actions or sufferings some may suffer from inevitable necessity and have no thanks for it as it is 1 Pet. 2. 20. We may from the unstraightnesse of the end to which from the unsoundnesse of the principle from which from the unsuitablenesse of the motive by which duties are done and several otherwayes prejudge our selves of the approving Testimony of our Conscience which we would carefully advert to that we divide not betwixt a good Conscience and a good Turn Action or Duty But it may be Asked here What is the reason that it is so difficult to keep a good Conscience and to carry it along with us in the very interim mean time and nick of performing the Action above and beyond what it is either to deliberat and advise with it before we do or to reflect after we have done I Answer And give these Two or Three Reasons of it The First whereof is drawn from the necessary concurrence of so many things that must go together in the performance of an Action Which makes it easier to resolve before doing or to reflect after doing then to perform The 2d is Because there is such a ticklenesse in the frame ol our hearts that they are unstable as water stable in nothing There are Three distempers of heart that we are subject to which all hold forth this difficulty 1. A declining humour to say so or distemper whereby we are given to backslide or turn aside like a deceitful bow that keeps bensel while the arrow is a drawing and when it is at or in the very letting off starteth aside 2ly A levity and unsetlednesse even such that the weather cock is not sooner and more easily whirled about by the least wind then we are by the least breathing of the air of Tentation So that were we just now in a good and suitable frame for Duty ere we be aware we fall off and a good Conscience requireth a composednesse and stayednesse of Frame 3ly A rashnesse and hastinesse or precipitance which makes us that so soon as we are clear in the thing to rush forward and to think all is done that is requisit so that we wait not to carry Conscience along with us in our performances which rash precipitant and hasty humour or distemper maketh us often miscarry As David sayes of himself Psal. 116 I said in my haste that all men are liars and I said in my haste that I am cut off from thy presence Psal. 31. So Believers often marr the composednesse of their own frame by their hâ—steing and not taking heed to what Conscience sayeth while they are in performing Duty Thus many post as it were through their Prayers speaking of many good things in them from light but not endeavouring to carry Conscience its testimony along with them of their sincerity they spoil and marr that which was well intended and begun by them A 4th ground reason or cause of this is the great difficulty that there is to maintain and keep up a right frame of heart for any considerable time and a man will never keep a good Conscience along particular duties if he maintain not a right frame of heart though a thing good in it self were never so fairly floored to speak so and its ground never so well taken up yet the least byass or rub easily puts it by and makes it go out All which should in reason make us study the more watchfulness 5thly Observe which will help to the Use of the former and is of some affinity with the first particular Observation That persons would endeavour to walk in every particular duty or action so as they may not only advert to what Conscience sayes of it but may also carry it along with them in it and have the positive approving testimony thereof all alongst the doing of it which may be though there be not reflecting on it every moment That is not only would they before they undertake any thing be clear that it is a warrantable duty as was marked before but further when they have done this they would so carry Conscience along with them in it as they may have its testimony that they go about it conscienciously Therefore Paul asketh not only what Conscience sayes of the action as to its matter and as to his sincerity in undertaking it but he bringeth it out speaking for him while he is doing it My conscience saith he
who are spoken of Ier. 2. v. 35. Because I am innocent surely his anger is turned away from me Only here take two or three differences betwixt the perswasions that are in Believers and these that are in Hypocrites when they go wrong 1. In a Believer it is in some particular and not as to their state as it 's in the Hypocrites perswasion 2. It 's in some accidental or accessory thing and not in fundamental Truths 3ly It is readily and more ordinarily in some thing not simply and in it self evil but in something only that they are not called to of God though good in it self in these most readily and ordinarily as I just now said they may go wrong and stray but yet they may do so even in some other things at fits or under some violent tentations We shall close up all at this time with these Four or Five Words of Direction The 1. whereof is that which we hinted at before That Believers would walk softly humbly and in fear and not be too confident of themselves or of their own strength for though they may warrantably be humbly confident that they shall be carried through without at least final erring in any fundamental truth necessary to Salvation yet they may slide in a particular practice or in a point of truth in such things as are to say so accessory and not absolutely necessary and therefore they should walk in fear and be war of a despising censuring and condemning humour that useth to go along with them who think themselves to be right and others to be wrong As the Apostles exhortation is Rom. 14. 3. 2 dly Believers had not need to be rash or hasty in any thing since much of their erring whether in opinion or practice floweth from their haste and suddenness in drawing conclusions Whereas if they patiently waited on God and considered calmely and at leasure they might get another Answer But we often lay down our Conclusion and then begin to Try which is a very preposterous course Whereas we should first try and then conclude 3dly Believers should be exceeding serious not only in trying the thing but in trying their singleness in it Considering that oftentimes there is somewhat beside awe of Conscience that swayeth them in such and such a particular if they could discern it such as interest affection or the like 4thly They would also carefully observe and beware of the bitter fruits that accompany delusion in others which though they come not to that hight yet may come to a considerable hight even in them such as are severe censuring and judging of others bitterness frothiness c. 5thly And in a word They had need to lippen and trust to God more then to themselves according to that notable exhortation Prov. 3. 5 Trust in the Lord with all thine heart and lean not unto thine own understanding in all thy ways acknowledge him and he shall direct thy paths That other word which we have Prov. 28. v 26. would also be considered and seriously pondered He that trusteth in his own heart is a fool but who so walketh wisely shall be delivered Let all learn to be humble tender and sober And God bless what hath been said for this end SERMON V. ACTS 24. 16. And herein do I exercise my self to have always a Conscience void of offence toward God and toward men THere is no truth that will be more readily granted then this which we proposed from these Words namely That all men and more especially Believers ought so to live and walk as in nothing to give their conscience cause of offence And yet if we shall impartially put the matter to tryal there is ground to fear that the life of many will be found to be nothing else then a continued lie and practical contradiction to the profession of this great Truth Because this is as we said so tender and tickle a subject and because there is so great need to be clear in the true meaning of it we have been constrained beyond our purpose to propose and answer several Questions and to move and dissolve several Doubts concerning it to make the fairer and easier access to the Use It being so very ordinary for people to think that they have a good Conscience when indeed they have it not and so to baffle to speak so and abuse Conscience that should be the most powerfull provoker to a tender and circumspect walk as to make it a ground of security and un-tenderness We spoke a little the last occasion to that Question whether not only un-regenerat men may think that to be Conscience which is not But also whether it be incident even to Believers themselves to think and that with some sort of perswasion I will not say with such grossness of delusion as may be in others that they are right when yet they are wrong In answer to which we shewed you they might and instanced several Cases wherein Now though the last branch of the Question hath its own great difficulty to conceive of it a right yet since it is â—or our edification foâ— if Believers may mistake much more may others and since it will make way for confirming a subsequent Doctrine viz. That it is a most difficult exercising and up-taking thing to keep a good Conscience and since also it hath very great influence upon and is very useful to our whole life it being withall the main scope of the Text to press the keeping of a good Conscience and the sum and substance of a Christian walk to do so we shall yet proceed therein a little further and it will not we hope be found to be an impertinent or wide digression soberly to do so That then which we spoke a little to and will now further prosecute is That Believers though not in reference to their state yet in the matter of duty for both in thinking that to be truth which is not truth and that to be duty which is not duty Conscience acteth as the Judgement is informed may err and go wrong In prosecuting of this we shall First confirm it from some instances 2dly We shall touch on some Aggravations or aggravating Circumstances of the thing though not so much in reference to the sinfulness of it which will make it the more wonderful 3dly We shall give some reasons of it 4thly We shall speak a word or two to the Use of it For the 1. That Believers may thus go wrong we shall confirm it from 4. Instances The 1. whereof is That frequent and famous instance of Bigamy and Polygamy or marrying of two or of moe wives in the Old Testament amongst the Fathers and Saints we are far from aggredging their failing in this and from making it in them so very odious yea we think it may be in some respect justly extenuated and far removed from that degree of sinfulness that it would be among us and might possibly in some cases had a Dispensation
them we may be helped clearly to know 〈◊〉 is pleasing to him and profitable to our selves concerning which councellours we may not only safely but with highest assurance say that they are happy who hearken to their Advice and Council That which we have have been speaking of from this v. Is the right way of discerning the Advice and Counsel which the Conscience gives That so we may be the more able clearly and distinctly to follow it And in prosecution of this ye may remember we came to answer that Case or Question what men are called to or what maybe their duty when after some pains taken to know Consciences Advice and Counsel they do not discern and take it up Seing experience tells us that sometimes there may be Darknesse even when men would have Light In Answering of this we gave you this Direction in the first place after the premitting of some things for clearing of it That such as are thus in the Dark would once put themselves to it to try whither their Darkness proceed indeed from Conscience or from some Distemper and Tentation within letting and hindring them from taking up that which Conscience sayes till once this be clear men cannot make great progresse for if they should studie to have Conscience speaking and yet have their own ears stopped this seems to be but lost labour There is some other thing called for that once they may be in a quiet and composed Frame to hear what Conscience sayes to them A ad Direction for Answer to it is When men cannot discern any Temptation or Distemper in themselves but that they are content to hear what Conscience would say to them and yet cannot take it up then they would set themselves to try whither that silence proceeds from some sinful Cause in themselves justly procuring that silence of Conscience as a punishment to them or from some Soveraign Cause in God ordering that silence to try them and to humble them and that they may by being keeped a while in the mist more singly give proof of their dependency on him For as in other affictions so in this sometimes God will exercise his Soveraignity and if it be once known to be for tryal the thing that we are called to is sweetly silent submission to God and allowing him so to dispose of us as he pleases As that Word Isa. 50. v. 10. holds forth He that walks in darkness and sees no light let him in that Case stay himself on the Lord He may be keeped quiet and from thwarting with God if he can take up that to be his design But if some sinful Cause hes procured this Men are put to it as they would not ly under any effects of Gods anger to be dealing with him to have that cause that hes brought it on removed that in due time this sad effect of it may be removed also It is true that as in other Cases so in this it is not Ordinary nor Common for God to afflict His People with Darknesse without some sinful Cause And we may easily know that among men who have corruption in them there is no tryal that comes on them but there is some cause in themselves that may procure it and so may keep them in the dark if God should narrowly mark it And hence we may gather that it is very difficult to discern rightly by clear evidence the one of these from the other Yet we think in every case it is not absolutly necessary for godly persons to conclude a designed controversie for sin though they can never go wrong to take with sin albeit yet they would not alwayes bind it on God as if he were quarrelling for it though he might very justly do so Therefore we shall offer Four Differences and then qualifie them and give some Directions how to walk in every one of these Cases First Then We conceive when the silence of Conscience and Gods refusing to intimate his mind by it proceeds from a sinful cause procuring it in a Person it will readily look more horrible like and will have some impression of anger on it when it comes out with such a word as that 〈◊〉 10. 14. Go and cry unto the gods which ye have chosen c. And there is good reason for this that if it be an effect of sin or of anger for sin it should look liker anger then when it is an effect of Gods meer Soveraignity which may stand well with his being in good terms with that person whom he so tryes Secondly We think the hiding of Gods face and silence of Conscience when it proceeds from sin as the Cause readily point out some particular ground of challenge for which the Conscience keeps silence it hath a word of reproof with it for some particular fault as in that same place ye have done this and this sayeth the Lord Though I have brought you out of the land of Egypt yet ye have served other gods therefore now I will deliver you no more Conscience though it will not in that case give an answer to the thing that is asked at it yet it will give a reason wherefore it answers not and will point at somewhat that may make it known that there is just ground for it's keeping silence Iob being thus smitten in holy Soveraignity Sayes to God Chap. 10. 2 Tell me wherefore thou contends with me He is indeed now somewhat jumbled being exercised by the Soveraign Holy Lord and his exercise is not so much for this and that sin in particular as to know wherefore God deals so with him 3dly When this silence of Conscience proceeds from a sinful cause it leaves the Spirit of the Person in a far greater distemper and confusion then whenit proceeds meerly from Gods Soveraignity For this having it's rise from Sin it hath the greater influence to the stirring of corruption Therefore in such a case as this men are much disposed to sret as ye may see in Saul and others who were ready when God answered them not to take another and sinful way of their own But when God exercises in Soveraignity as the Conscience hath readily more quietnesse so there is more sweet Submission and Patience 4ly Persons would take a reflect look on the frame of their own hearts before their darknesse came on them 〈◊〉 they were carelesse and carnal secure untender and remiâ—s in stirring up themselves to obtain Light from God If darkness or any other affliction come on them in such a case it speaks this That they were sadly surprized in that distemper but if it come on them at such a time when they have a Testimony within them that they were making Conscience of their Duty it would seem to say that God is not looking so much at their sin as to some Sovereign end â—e would bring abouÌ„t by that Rod If ye consider holy Ioh who is the eminent Patern of Gods exercising a a man Soveraignly the Case and Frame
do all to the glory of God We should choose that state of life and calling and so in other such things that may conduce most to the glorifying of God So we are to enter in the Dispute or Debate whither may this or that contribute most to that end and accordingly the Conscience may well rest quiet if it once come to any clearness that this or the other contributes most to Gods Glorie therefore it should be followed The 2d General Rule is 1 Cor. 14. 26. Let all things be done to edifying There is a difference between things lawful and things expedient or edifying All things are lawful for me but all things are not expedient all things are lawful for me but all things edify not Sayeth the Aposile 1 Cor. 10. v. 23. There is an expedience and regard to the edification of our selves and of others that we would be sweyed with as whither the doing of such and such a thing at this time or another will edify others most and profit them most as to the saving of their souls or help our selves most in the mortifying of some Lust or in furthering of us to some Dâ—ie Here Conscience is to close with and to cleave unto that which is most edifying A Third General Rule is Phil. 4. 8. Where when the Apostle is shewing them a way how to walk as we suppose in the same kind of things Whatsoever things saith he are true whatsoever things are honest whatsoever things are just pure lovely and of good report To wit with those that are able to judge aâ—ight of things that are so think on these things There are many things lawful that are not honest many things lawful may not have a good report and many things that are lawful may not be lovely Now when two lawful things are before us we would consider which of the two are most Christianly honest and most Lovely which of them hath the best report and is best thought of among them that can discern best and though a thing be lawful in it self yet if it be not honest and of a good report it may give cause of ill speaking that is not to be allowed As for instance suppose in the matter of Marriage there be two single people it is lawful for them to Marie Yet suppose them to be unequal as to their Rank and Quality the one a great Man the other a poor Woman and despicable or contrarily or vastly unequal as to Age or Parts and accomplishments and that such a match is not honestly reported of Or is not counted gracious and tender like in a professoâ— of Religion Man or Woman though it might be simply lawful yet in that case He or She is to walk according to the Apostles Rule even according to this Rule Particular Circumstances I grant will very much vary the the case Yet that Rule would be still tenderly looked to A 4th General Rule is 1 Cor. 7. 17 and 20. As the Lord 〈◊〉 called every one â—o let them walk let every man abide in the same calling wherein he is called Which supposeth that Christians being once clear that the Lord hath called them to be in such Callings and Stations and to sustain such Relations as of Magistrats Ministers Merchants and Tradsmen Husbands Wives Masters Servants They should for keeping a good Conscience continue quiet and satisfied in them without covering pre-posterously or itching curiously to be out of them and without daring to move from them without a clear and convincing call from God and that they should make Conscience to discharge the respective duties incumbent on them by vertue of these Stations and Relations while they are in them The other thing we proposed was some helps toward the right application of these Rules And here there is great need to look very narrowly to our own way of proceeding I shall name Four things in reference to this The First whereof is that though we walk according to a particular Rule yet we must have a special respect to circumstances that may have great influence upon varieing of the Case and would therefore be well observed for Cases at all times and in all persons are not a like There is a time sayeth the wise man Eccles. â—3 for every thing under the sun Sometimes folks ought to speak and sometimes they ought to keep silence sometimes to laugh sometimes to weep sometimes to get and sometimes to 〈◊〉 and so of every thing under the Sun and here we would consider the Person who does such a thing it may be honest in one person and not in â—other Thus Nehemiah sayes should such a man as ◠〈◊〉 Especially more noted Christians should look to this Then we should consider the place wherin such a thing is done and the 〈◊〉 〈◊〉 〈◊〉 it is done We would also consider the consequences that may follow on the doing of such a thing both as to the persons self that his own peace be not marted and as to others that they be no way stumbled or made worse We cannot apply such or such a particular practice suitably and aright to the Rule except we present and offer the Case to be tryed by the Rule according to all it's circumstances A general view of such and such a Case and of the Rule will not do the turn here A 2d Help For making application of the General Rule is that we would look well to Gods Dispensations and to these things in his way of dealing with us inwardly and in his providence to us outwardly that would seem to point out â—o us one thing rather then another this rather then that Providence it 's true can never make a new Dutâ—e or a thing that is sinful to be lawful but Providence may tell a man when he is called to put in practice such and such a positive Dutie As for instance where he should live and in what state of life because providence may sometimes shut such a door that he cannot win out and open another He would in this case take the way that God in his providence offers and points out to him As suppose a person undertaking a Journey or Voyage about his lawful affairs and he knows not well what â—ellow travellers or what Fellowvoyagers he may have such a fair occasion is offered and it may be not another for going to such a place he may quietly take that occasion as that which providence seems to point out to him Thus the Apostle Paul Acts 21. finding a Ship going to or near the place whither he was bound steps in without asking what company was in her such cases are frequently incident when either on the one side God in his providence opens this or this way and door and not another or on the other side when he seems to open two wayes and they are both lawful and alike obvious Then we would look which of these contributs most to the glory of God and which of these seems to