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
refused to give answer to either by Dreams or by Urim or by Prophets so as not to give them clearness by one means nor another neither from his Word nor by their Conscience as calling them to such or such a particular thing it is no marvel that in such a case men be in the dark and that Conscience keep it self silent Yet 2dly For clearing the Matter further ye would consider two sorts of Causes that this proceedeth from some whereof are Culpable and sinful on our part procuring this as a just punishment of some former sin or of some present evil and sinful frame other some are soveraign on Gods part yet tending in his secret providence to promote some designs of good to the Person of a Believer as to these Causes that are sinful and culpable on our part we shall instance them in four or five Cases As 1. When there is a sinful Ignorance in the Persons who desire to be clear in such or such a particular Through that their ignorance they are not in case clearly and distinctly but rather very darkly and confusedly to propose the matter to their Conscience so that their Conscience cannot give them a distinct answer For Conscience is as I said before as a Iudge and our Light is as the Informer and as a Judge cannot well decide in a matter when the Case is confusedly proposed to him so no more can Conscience when it wanteth Light And hence oftentimes persons in whom there is some zeal and good affection are left much in the dark because to speak so they know not the Laws and Practiques on which Conscience proceedeth Therefore Rom. 14. It 's said of some that their Conscience was weak because their Light was weak and dim A second Case is When men in seeking the Answer of their Conscience do bound and limit it They either do not fairly and fully propose the Case to Conscience or they come not to it with ane absolute submission supposing it to be throughly informed by the Word concerning the thing they would have clearness in and therefore they take the Answer in part or but a part of the Answer and suppose the rest or leave it to Conscience to be determined as when men first resolve to do such or such a thing and leave only the timeing of it to their Conscience Here the Conscience may be limited and made indistinct in it's Answer because it is prejudged and left free It might possibly have been somewhat not alâ—gether unlike this that was in the rest of the Tribes of Israel their asking of God about the War against Benjamin Iudges 20. 18. Where they do not say at first shall we go up or shall we for-bear but first they say who shall go up A third Case is When Conscience is provoked by mens former miscarriages then it may be silent and not answer Now the Conscience may be provoked these â—wo wayes amongst others 1. When People use not ordinarily to consult Conscience but at some particular and solemn times only and when they are brought to some pinch or put to a stand but as for the ordinary course of their Life they follow Inclination or a common Light without advising with Conscience In that case when such persons come to advise with Conscience and to seek clearnesse from it about such a thing the Lord may say to them as he did to his People Iudges 10. 19. Go and cry to the gods whom ye have chosen go advise with them or as Elisha said to the King of Israel 2 Kings 3. 3. What have I to do with thee get thee to the Prophets of thy father and to the Prophets of thy mother Even so if Conscience be passed by and miskent by People in the ordinary course of their life it will readily misken and slight them when they are in a strait and come to seek Counsel and Clearness from it and will on the matter say to them ye followed the counsel of flesh and blood in your ordinary walk and course of life therefore in this particular I will not answer you go and seek Clearness from them whom ye use to consult 2dly Conscience is provoked when me have formerly thwarted with some clear intimations or answers of Conscience and have some way detained the truth in unrighteousness making as it were a Prisoner of it and setting a guard of corrupt affections about it when such come again to enquire at Conscience what they shal do in this or that particular they may justly get such ane answer as is given Prov. 1. 24. Because I called and ye refused I stretched out my hand and no man regarded but ye set at nought all my counsel and would none of my reproof I will laugh at your calamity they shall call but I will not answer I gave you answers before and ye thwarted with them therefore when ye seek again ye shall get none And hence floweth much blindnesse and be nummednesse of Conscience in men and women because they put out the eyes thereof and frequently repell and beat back what it sayes or answers so that it becometh cauterized and the feeling of it weareth almost if not altogether away and it speaketh very little or none at all to them being so much baffled and blunted with many repulses We may add this Third way how it is provoked and that is when it's askings are slighted It asketh us why we do such and such a thing and forbear such and such another and we slight what it saith and ly still in sin Is it not just that Conscience pay us home in our own measure and refuse to answer us when we ask it A Fourth Sinful Cause on our part of the silence of Conscience is When men come not singly and in a Spiritual Frame to Conscience to seek it's answer and advice but either have anâ— Idol sâ—t up before their eyes and are almost already determined in the thing or else they bring with them some one or other lust unrepented of Hence it comes to pass that though they think themselves submissive in that particular and possibly may some way be so yet not being absolutly submissive in all Conscience keeps silent To the former the Lord some way sayes as he did to these men by the Prophet Ezekiel chap. 14. 2 3. Son of man these have set up their idols in their hearts and put the stumbling block of their iniquity before their face should I be inquired at all by them When men come to seek Light and bring their Idols with them the Lord that speaketh by the Conscience will some times in that case not suffer it to speak a word The other is like that which we have Psal. 66 8. If I regard iniquity in my heart the Lord will not hear my prayer When men come in a profane temper and frame of Spirit to God and are not single and as I said absolutely submissive Conscience will not answer For Conscience
Ignorance that may and will make us mistake Conscience when it answereth clearly And this cometh to passe when through Ignorance we know not nor can take up the voice of Conscience as different from that of our Affections or Inclinations nor the grounds by which Conscience doth evidence it's Answer as young Samuel took Gods voice at first for the voice of old Eli Thus men may have an impulse and some exercise of Conscience aâ— out a thing and it may be telling it's mind to them and yet through their Ignorance and Inadvertancy noâ— discerning and taking up what it sayeth their exercise may continue and they remain in the dark anent the particular A 2d Case wherein folks may remain unclear or mistaken where Conscience answereth clearly is when their Inclinations or Affection swey to one side and Conscience sweyeth to another Then readily the Affections make such a noise and clamour and Inclination and Tentation so swey and drive to the contrary that the voice of Conscience is not taken up yea scarcely heard Even as when a Case is proposed to a Judge and he speaketh soberly in determining the same the unsatisfied party raiseth such a clamour and noise that his determination is not understood noâ— it may be so much as heard so it is when men are byassed with their own Inclinations and Affections though Conscience speak yet these will speak out answers to convince and perswade to the contrary As it was with Balaam who would not understand as it were nor take the answer which he got but went again and again for another Or as the People of the Iews did often when the Prophet told them clearly the mind of the Lord yet they would needs contradict him as we see they did Ier. 43. 2 and say It was not the Word of the Lord but he was set on by some other to speak so their Inclination and Affection being sweyed to such a side A third Case is when mens own particular interest lyeth one way and the answer of Conscience sweyeth another way as suppose gain to be on this side and Conscience speaketh Duty to be on the other Interest will say that such a place calling or station should be taken and ingadged in because it hath gain and preferment with it but Conscience sayeth it should be forborn And here Interest sustaineth the Dispute and carieth it on toughly and pertinaciously against Conscience with plausible Arguments that side and sute well with and much please and gratifie our flesh which yet might be very easily refuted if Interest had not the great hand in proposing and managing them Hence the Apostle 1 Tim. 6. 5. Speaketh of some perverse disputings of men of corrupt minds and destitute of the truth who suppose gain to be godliness For when gain presenteth it self as easie to be found and come by in such a way it will readily passe for godlinesse This is very dangerous and maketh the answer of Conscience to be either mistaken or â—asten and rejected A 4th Case more readily incident to the people of God though it may be also in others is when fear and unbelief thwart Conscience pressing to such a Duty As suppose it be a Duty that hath many difficulties attending it as hazard of Life or of State of Confinment or of Banishment Fear and Unbellef will come in and dispute that such and such a thing cannot be Duty though Conscience say the contrary So it was with Achaz Isa. 7. 12. I will not saith he ask neither will I tempt the Lord In his Fear and Unbelief he will not wait the answer of Conscience neither â—an he abide to take Gods Word and Direction But this did not only prevail with wicked never do-well Achaz but it was in a measure in eminently godly Moses Exod. 6. 12. Who in his Fear and Unbelief disputeth against Gods clear call and sayeth Will Pharaoh hear me As also in Ieremiah Who chap. 1. v. 6. alleadgeth against Gods clear call that he was but a child And the like of such excuses and shifts as these being made to Gods own calls and answers much more may they be made to the answers of Conscience And so much for the first Question The 2d Question is Seing Conscience may be silent or though it answer may not be taken up nor understood what is to be done in this and the like Cases Answer 1. We should aim to know if our unclearnesse in such a particular proceed from the silence of Conscience or from some Tentation or distemper of Spirit in us 2dly Whither it flow from a sinful Cause on our part or from Gods Soveraignity 3dly We should learn how to apply our selves aright to take up these causes 4thly What it is that we should do when none of these are discerned 5thly What it is that we should do if our unclearnesse and darknesse continue or what general grounds may warrand us in our choice or how we ought to make use of these general grounds when we cannot take up Particulars For the 1. Direction in such a Case we say when men have unclearnesse they should inquire 〈◊〉 it be ane unclearnesse from a silence in the Conscience or from a Tentation or Distemper in themselves And if this once be known the Cause is in a manner win for if it be known to be a Tentation or a sinful Distemper it is not to be stood on though what we are called to thwart our own Inclination and Affection and speak out matter of Fear and Hazard As we see in the Case of Moses and Ieremiah when God maketh the man to put his hand into his bosome as it were as if the result were to be had there that cleareth him and he yeeldeth And if it flow not from any Tentation or Distemper we should look forward and inquire from what Cause it cometh But it may be Asked here How shall People know whither their unclearnesse doth proceed from a sinful Distemper in themselves or from the silence of Conscience not speaking at all Answer To find out this will be a piece of Christian exercâ—e and will need much humility and self-denial an heavenly frame and much serious Prayer to God And thoug◠〈◊〉 be difficult to condescend on particular Rules in 〈◊〉 Cases yet we shall give some general considerations that will help how to find it out And 1. See iâ— ye be indifferent in the thing if it be so in it 's own nature for if it be a Tentation or sinful Distemper that prevaileth ye will not be indifferent but fixed resolute and peremptory Inclination Affection or Interest will swey you to one side and hold you there And therefore your great work should be to see if ye be single and unbyassed And for this end consider 1. If ye had your choice what it would be And if the heart confidently adventure to make the choice and if ye be inclined more to the one side then to the other it 's presumption
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
he was overtaken in by his affliction was a most tender one rising in the morning and offering Sacrifices for his Children and as he sayes Chap. 3. 26 I was not in safety neither had I rest neither was I quiet yet trouble came That is If I had been secure and carnal I would have thought the less to meet with such troubles but I was not at câ—rnal ease but was seriously at my Duty It was this that made him that he could not see what it was that God pointed out to him for his exercise We would now in the nixt place give you these qualifications 1. That when God exerciseth from Soveraignity yet even then there may be somewhat of terrour reproof and challenge and somewhat of corruption stirring and the reason is because we have corruption in us and are not without the guilt of sin and therefore Tentations have just ground to challenge and corruption is ready on every occasion to be â—ed and provoked We would give this as a Second Qualification that oft-times Gods dealing with and exerâ—ing of his People is mixed with some respect both to their sin and to the good end that he intends to bring about thereby to them And yet there are these 〈◊〉 things that we would look to in these Cases First That though corruption may stir yet comparatively it 〈◊〉 â—ar lesse in the one case then in the other If 〈◊〉 〈◊〉 affected with sin even when he was afflicted in Gods Soveraignity What would he have been if he had been chastised for his sin and surprized in a sinful distemper when his affliction came on him adly Though it may be so for a time yet if God remove the exercise he will make it otherwise he will compose the heart and make the exercise effectual for that for which he sends it As ye see in the case of Iob who though he was somewhat discomposed for a time yet before God leaves him he calmes him and makes him lay his hand on his mouth Chap. 40. and 42. 3dly That even then though persons may discompose and put themselves through other because they have not caried suitably and fair under the exercise yet there will be some honest Testimony of Sincerity when they look back to their carriage before and even in the time for Soveraignity in such exercises will not prejudge his peoples interest in him Therefore ye see that Iob is clear and resolved in this that he will retain his integrity Lastly we would come to shew you what is meet to be done in this case Which though there may be considerable difficulty to come by yet a Believer should not be idle when his Conscience keeps silence Therefore I would give you these Three general Directions 1. That Persons would endeavour to compose and calm the frame of their own Spirits under that darknesse be from what cause it will if it be from Gods Soveraignity exercising This is suitable that we study to comply and strick in with these ends and designs that God drives at in exercising us so such as the humbling of us the emptieing of us of all self-conceit the making of us to loath our selves so as to say with Iob Behold I am vile The clearer knowledge of our own feeblenesse and sinfulnesse our making greater account of Light and coming at a more near closse and constant dependance on God whatsoever that exercise proceed from this is alwayes a Christians duty And we have it warranted to us from Iobs example and from the Churches example Lament 3. A second general Direction is That whither God chastite for sin or not yet we would take a look of our own carriage that we may see what sin or sins we can find out that might have been ground for him thus to quarrel with us that so we may repent of them obtain his Peace and recover his favour and friendship in referrence to these sins This sure cannot be any bad fruit whatsoever be the cause from which it proceeds because though God take not such narrow notice of our sin yet it well becomes us to take such notice of it ye see Iob doth this when he sayes to the Lord Thou makest me to possesse the sins of my youth We would look well to this and set our selves seriously to have our peace made up again with God and to come by the intimation of the pardon of these particular sins that if so be our darknesse continue we may have some quietnesse of Conscience and this may also be the way for wining to the other it is sure very suitable that when a Person is in the dark as to some one particular duty soberly to consider how often Conscience spoke and I took but little notice of it how little Conscience I made to practise clear duties and therefore I am justly bemisted and in the dark as to this this helps to humble There are these Three things we would have you to look back on when we call you to reflect in such a case on your wayes First Look back and see if there was not something amiss before that darkness came on that might have procured it and drawn on this as a chastisment of that And here you would go back if it were not only some few years but seven years and moe too and see what sins and sins against Light in particular ye have fallen in And how when Conscience did challenge for the same ye took but little notice of it If I say it were after seven years yea thrice seven as Iosephs Brethren were made to do ye would call these sins or that sin again to mind 2dly Look well if ye have been serious in searching out the mind of Conscience and if ye have taken pains to use all means to get Light ye want Light and it may be ye have not studied to be well acquainted with the word nor have been single in prayer to God for obtaining of it ye would also look if there hath been any defect in advising with Conscience or in proponing the case to Conscience and discovering the same ye would endeavour to amend it and to make a new addresse as it were to your Conscience before God for finding out Light 3dly Look back on your carriage since that darkness began for Christians may possibly have been in a tender frame when this darkness came upon them yet because they get not Light so soon as they would have it and because the â—ord keeps up himself for a time it may be their impatience has broken out and there has been sinful wrangling with God in secret and the heart hath been somewhat raised that he should deal so with them especially â—hen they have found that they have been honest in the main somewhat of this was in Iob who took on him under his dark exercise as himself confesseth to meddle too much and too boldly with Gods secrets that were too wonderful for him It may be often thus with
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
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
mistaken and reproached many times men care but little for a good Conscience but when all the world as it were comes in a mans tops the confidence of a good Conscience is an excellent and none-such friend and companion it hath great weight with Paul here and is a sufficient counter-poise to all the reproaches and calumnâ—es they could load him with though he was looked on even as the filth of the world and the off-scourings of all things 4ly Observe That when men meet with many reproaches and walk in a way that is attended with a multitude of snares they need more then a guessing or a conjectural un certainty as to the Testimony of a good Conscience anent their being right even a-well-grounded certainty and perswasion Paul doth not say here we suppose or hope as many of you understand hope but we trust or are firmly perswaded men would study alwayes to be clear in what they do but more especially when their way may be offended at and they reproached on account thereof and most especially as to that part of their way that is like to be most offended at More particularly from these words considered as a reason of the fore-going exhortation to pray for him Observe 1. That a man who hath a good Conscience and is most clear in it doth ordinarily lay most weight on prayer and is most in love with that sweet exercise so that he will not only pray for himself but will also desire others to pray for him Its never a good Conscience in a man that makes him slight prayer himself or the prayers of others for him 2ly Observe That a man that hath a good Conscience will desire and think himself concerned to endeavour not to be mistaken by others he will not boast of his good Conscience not caring what others think or say of him but will seek to remove any offence that may be taken at his way or that may give any the least ground to make his integrity to be called in question as Paul doth here and 2 Cor. 12. Where he sayeth v. 11. I am become a fool in glorying but adds v. 19. but we do all things and so this amongst the rest dearly beloved for your edifying And the reason is because a man of a good Conscience will not only study to be tender in his walk so as himself may have peace within but will also have regard to the Conscience of others that they may not stumble and sin nor the way of God suffer when he may prevent it and it s a sure evidence of an â—ntender Conscience when men care not who stumble at their way or how others account and esteem of them 3ly Observe Which is of affinity with the former That a man that endeavours to have a good Conscience and to be clear that it is so indeed will be very desirous to have a room in the prayers of others of Gods people Or such a man is one that will not lippen to lay weight upon his own prayers only but will also highly prize Christian fellowship and desire to have the benefit of the prayers of other Christians Paul seldom misses this in his Epistles so Rom. 15. Eph. 6. Col. 4. and Philip. 1. He is much in putting and pressing them to pray and to pray and strive for him together in prayer The reason is because a man of a tender Conscience hath a kindly sense of his own infirmity and a great desire to be forward in the way of holiness and at much injoyment of God and would therefore â—ain have a lift from every one that can help him such a man hath a native exercise in pursuing not only after fellowship with God but also with his people Whereof this is a main part And though these may be looked at but as little things yet if we compare our selves with the Rule and with the practice of tender Christians we will find considerable defects as to a good Conscience in them There is a sort of disdain or shame in many to seek the help of others prayers as if it supposed their being assaulted with some un couth temptation or the prevailing of some gross corruption or the lying on of some extraordinary and un heard of Cross and affliction but the single design of having a good Conscience and of getting it intertained would put us not only to pray our selves but also to desire the help of the prayers of others alwayes this is a most certain truth that as a good Conscience is not attained without prayer so it s not entertained but by prayer And it s indeed a wonder how many can boast of a good Conscience and yet neglect prayer themselves and undervalue the prayers of others for them But it may be asked here 1. What influence hath a Christians good Conscience in laying on the duty of prayer on others for him 2. What influence hath a good Conscience to perswade others to the performance of this duty for the person that hath it more then for others Our speaking a little to these two will lead us in to the discovery of some notable advantages that attend a good Conscience As for the first We say in general that a good Coâ— science hath a notable influence on prayer and putting others to pray for us or there is a strong connexion betwixt a good Conscience and the advantage of prayer 1. There is a connexion betwixt a good Conscience and liberty and boldness in prayer as it is clear 1 Iohn 3. 21. If our hearts condemn us not we have confidence towards God A man that hath an evil Conscience or an accusing and challenging Conscience hath a sort of â—ing at and at best much discouragement in prayer so that he cannot lift up his face without blushing shame but a good Conscience on the contrary helps to boldnes in prayer and to the exercise of Faith in God as a Father so that he can boldly say our father 2ly A good Conscience hath influence on or a connexion with ouâ— obtaining a hearing in prayer and on our being confident that we shall get a hearing For we know sayeth that poor man Iohn 9. v. 31. that God hears not sinners but if any man do his will â—e hears him And David sayes Psal. 66. v. 18. If I regard iniquity in my heart the Lord will not â—ear me And it s said 1 Iohn 3. 22. Whatsoever we ask we receive of him because we keep his commandments and do these things that are pleaâ—ing in his sight A good Conscience is not indeed a meritorious cause of the hearing of prayer yet God hath established a connexion betwixt it and his hearing of prayer and it hath influence on our expecting a hearing and on our knowing that we shall get a hearing 3ly And more particularly as to the Scripture now before us a man that hath a good Conscience may be confident to put others to pray for him which another cannot hâ—ve