of all our carriage and particular actions and so it is looked on as some way different from us hence it is called a Testimony the testimony of our conscience Hence also a man will appeal to his Conscience and it doth when in any measure in exercise impartially and incorruptly bear witness and a manâ— Conscience will speak against him as if it were at all no part of him neither can he command it silence however then we call it It 's a power deputed in the soul of man by God taking orders from Him and fâ—om His revealed will and word and accusing or excusing the man as He directs It 's called Prov. 20. 27. The candle of the Lord it is above man in its sentencing and accusing and will not be commanded by him To clear it yet a little further there are in Conscience these Three things 1. There is the laying down of some ground such as the Law or the word of God by which it puts a man to tryal which is That we call the major or first proposition of the Argument As we may see in Iudas when his Conscience wakened it layes down this ground which is done by light he that is guilty of innoceat Blood hath broken the Law of God and may expect horrible Wrath. 2. There is an assuming which is the minor or second Proposition of the Argument or the Assumption if the man be guilty of such and such sin As thus But I Iudas am guilty of Innocent Blood and have broken the Command of God and this the Conscience by it's Testimony confirmeth Then 3. It draweth the Conclusion and speaks forth the mans Lot and gives out his Doom what he may expect as in the present instance thou Iudas mayest expect horrible Wrath from God this Conscience applyes and layes home unto him every Conscience hath these Three in less or more The way of Conscience its Reasoning and Concluding is different from a mans Knowledge and Light For a man may see Sin and not be touched with it It dâ—ffers likewise from the memory For a man may remember that which affecteth him not It differeth from Self-examination for that if it be meeâ— examination brings a man only to know that he lyes under such and such Sins so and so circumstantiaâ—ed though it make use of all these Three as it's Instruments yet it goâ— beyond them and hath a Pricking Stinging Paining Power It Accuseth Sentenceth Smiteth and sharply Censureth Whereas before Conscience act it's part a man may look often on his Sins and yet but overlook them And as to things that are right Conscience doth not only or barely look on them but it hath an approving Testimony which proveth comfortable there is such a thing as this in every one of you which will let nothing pass but more or less will take notice of it and either accuse or excuse you for it As to the 2d The use of Conscience or the Ends wherefore God hath put this in Men and Women which I shall draw to Three heads that may be as so many Reasons of the Doctrine 1. He hath done so for this end that by it he may keep up his Soveraignity Power and Terribleness and keep men under the awe and dread thereof For this which is called Conscience will make the stoâ—est to tremble it will Write and Impress so vâ—vely and deeply these great Truths that none shall be able to blot them out that there is a God that there is a Judgement to come and that all will be called to Reckoning which none will get eschewed It will fix and fasten such self-convictions on Sinners as will make them un-avoidably condemn themselves So Iohn 8. 9 10. When the Scribes and Pharisees bring a women taken in adultery to Christ intending thereby to trap and insnare him He sayeth He that is without sin amongst you let him cast the first stone at her Whereby their Consciences were made to bear such faithful Testimony against them and to carry such terror with it that they were all forced to steal away one by one and yet they needed not to have thought shame on account of any thing we hear men could have challenged them for But Conscience had such an awe and force on them that there was no resisting of it Scripture-history does also tell us that such is the power and force of Conscience when it is awaked that it will make the knees to smite one against another even of a Belshazzar and will make a Gouernour Felix to tremble A Second end is That God may hold Men and Women at their duty in going about these things which are commanded and prescribed by him and in abstaining from forbidden sins For if there were not some awe from Conscience what extravagancies would they loosly run into who have no fear of God and of his Word And thus Conscience hath a force to put men to duty in these respects 1 It discovers Duty and holds it before them when the Lord hath commanded to Pray read the Scriptures to keep the Church and wait upon Ordinances dispensed there to keep holy the Sabbath day c. Conscience puts a man in mind of these and when he neglects any one of them will say to him thou shouldest be in another place or about other work so when Davids heart smote him it helped him to see his Duty 2. There is an obligation to Duty laid on by Conscience so that the man cannot shift it he cannot he dare not say such a thing is not my duty for Conscience beareth it in and layeth it on him convincingly 3. There is an efficacy in Conscience to pouss to duty from this comes that restlesness and disquiet that is often in Men and Women when duty is omitted that they can have no peace till it be gone about 4. Conscience inviteth to duty by promising peace upon the performance of it On the other hand Conscience hath influence to restrain from Sin 1. By discovering such and such a thing to be Sin and though the Soul would notwithstanding endeavour to digest it yet Conscience makes a challenge to go down with it 2. By threatning the Sinner when it 's warning is neglected and not taken telling him that he shall repent it one day and that it will make him repent iâ— 3. By taking away the sweetness of Sin and leaving a sting in place of it as when Achab killed Naboth it said Hast thou killed and also taken possession And from this arise challenges and fears of the execution of threatned Judgements which quite mar the comfort the man expected in the enjoyment of such and such a thing in all which it keeps a majestick and stately divine way becoming Gods deputy and bears witness for him against the Sinner A 3d. end is To abbreviat as it were Gods process in judging men to justifie and clear him and to make way for his Sentence whatever it be 1. It conduceth 〈◊〉 it were to
to come at it If ye should incline it how can ye shift this Conviction Conscience may be silent for a time but it will speak and speak loud when Sickness and the Cross cometh As we see it did in Iosephs Brethren in such a case many of you will find that Conscience hath been much slighted O! when Death shall come and stair you in the face what a terrible thing will a guilty Conscience be found then to be The terror of mad Dogs of wild Boars of felrce Lyons and Tygers will not be so terrible as an evil Conscience will be when awakened and having death at it's back Nay suppose that Conscience should not be awakened while ye are alive and in this world but that ye should slip and sleep away like Lambs Hauing no bands in your death and that ye should die applauded of all men yet what will ye do with your Conscience or how will ye stand before it when ye shall be sisted before Gods Tribunal and when the Books shall be laid open Are there not many now in hell who if we could hear their language would very readily bid us beware to thwart with our Conscience and to make it our enemy Wo to them that take an evil Conscience with them to their Grave it will be a worm that will gnaw eternally and an inward poyson and Venom Stinging Burning and inflaming the very bowels as it were and all that is within the man beyond what is here conceivable We would therefore earnestly beseech and obtest you soberly to think on it for there are many of you whom this Challenge and Reproof will reach And if we should say otherwise to you who never had it for your aim to keep a good Conscience and who were never exercised to nor seriously taken up with Religion we would but cheat and beguile you Is it possible that ye can thwart with the Law of God and not also thwart with your own Conscience or can you thwart with your Light and your Conscience be still silent Or shall the having and keeping of a good Conscience be ane exercise to Paul And do you think to come so easily and without all labour to it These and other such are palpable evidences of an ill Conscience It is not sure a good Conscience that yeeldeth you peace and quietness in such a Case but it is your deep security and your being regardless of whâ— Conscience sayeth that lull and rock you a sleep For the 2d How cometh this to pass or how can it be that men and women thus thwart with their Conscience Answer 1. It needeth not at all to seem strange seing God and his Word are thwarted with will they think we stand in awe of Conscience who stand not in awe of God and who do not lay weight on his Word to regulate their Conscience by it This is the great ground of peoples thwarting with their Conscience and of their regardlesness of it even their not standing in awe of God 2dly The most part never consider their obligation to Conscience nor what is the consequence of thwarting with or of going cross to their Conscience therefore it is that they care not what Conscience sayeth is there any considerable number of persons who think that thwarting their Conscience is such a terrible thing at it is indeed and as one day it will be found to be Many had rather have a very little money in their hand then the Testimony of their Conscience and this regardlesness ariseth from the ignorance of it and of what great concernment it is 3ly Men even by accustoming and habituating themselves to thwart with their Conscience in lesser things do by little and little stupify and in a manner put out the life of their Conscience and â—s the Apostle hath the word They cauterize or sear it as it were with a hot iron Hence it is that when some truly tender Christians are troubled with and have for the matter of their exercise any little things or things that have in them but the least appearance of evil others will be ready to pray to be saved from such madness and folly because they were never accustomed to nor acquainted with any challenge or exercise of that kind but have taught themselves a way of steping over their Conscience and this provocketh God to give them up to a reprobate mind to do things which are not convenient They harden themselves by resisting the Challenges of the Word and Rod of God and of their own Conscience and are judicially hardned so that either Conscience sayeth nothing at all to them or they do not at all value what it sayeth Thence and therefore it is that the prophanest have most ordinarily fewest challenges and these few that they have they trample on them and stiffle them as but un-regardable and trifling things Whereas the most tender Conscience hath readily manyest challenges Though I deny not but that sometimes challenges will bear in themselves irresistibly on the profanest of men but they are to such very un-welcomeguests and they endeavour quickly to smother them or to drive them out again 4ly Many byass their own Conscience and teach themselves shifts not so much to satisfie their Conscience as how to answer it and to stop the mouth of it and to please their own humour if they can give a reason for such and such a thing such as it is to their Conscience they think they do very well Thus deceiving themselves and being deceived for a deceived heart hath led them aside Hence it comes to pass that in some things men take as much pains to byass their Conscience and to have it saying as they say as one man would take on another to satisfie him and to bring him over to be of his mind in any matter Hence also is the debating and strugling exercise that some will have within themselves before they can be brought to an ingenuous confession of that they are guilty of 5ly People seek to please their Conscience when they cannot byass it and when Conscience challengeth they will make amends As it may be they will pray when they are going to commit such or such a Sin as some profane men will do when they are going to fight a Combate or Duel this is to bribe the Conscience Thus many Papists when they have done an evil turn will give so much to the poor or dot so much to some pious work or use as they judge to be a sort of recompense what else is this but to bribe Conscience in one thing to hold it's tongue in another thing so some though they tiple all the day think they do well if they have been a while in the Church and will seek to stop the mouth of their Conscience with that at night for they could not at all keep quarter to speak so with their Conscience if they had not some form of Religion And therefore they will to speak so be brave
Religious men in some things that they may get a Dispensation to themselves in other things But none of these will be found Law-byding when God cometh to reckon 6ly People in a sort bargain with their Conscience like these spoken of Isa. 28. 15. They make a Covenant with death and are at agreement with hell and like Naaman if that was indeed his meaning they will yeeld Conscience such or such a thing but no more They must have a Dispensation in and a liberty of making Reservations and Exceptions of some one or moe things Though this may not always be done distinctly formaly and explicitly yet it is so on the matter implicitly and interpretatively But that Covenant with death however made directly or indirectly shall be broken and that agreement with hell shall not stand and the hail of Gods wrath will sweep away the refuge of lies and Conscience will speak at last but not with or under such covers of fig-leaves that men now wrap themselves in Therefore I beseech you dally not with Conscience for it 's a fearful thing to fall into the hands of it when it is wakened as it is a fearful thing to fall into the hands of the living God who acteth in and by that Conscience The 4th and last Use Is an Use of Exhortation seing it is the duty of all men and more especially of Believers to walk so as in nothing they offend their Conscience we exhort you in the name of the Lord that ye would order your Conversation so as in nothing your Conscience may have a challenge against you ye will all readily think that this is very reasonable and indeed if we prevail not in this wherein can we expect to prevail with you We seek no more of you but that ye would so walk as that living and dying your Conscience may not flee in your face but may give you this Testimony that ye have aimed to keep a good conscience in all things and to live â—onestly Ye may possibly think that this is a fair general and that he is a very gross and profane man that will deny it and yet we would think that many of you were come a great length in Religion if we could prevail with you but this far as that in all things living and dying as we said ye might study to have a good Conscience And this being no contraverted nor debeatable thing we may with the more confidence press it upon you especially seing it is the very Soul and Life of Religion and where that is not there is nothing of truth in Religion That this exhortation may be the more clear and cogent we shall speak a word to these Three 1. To what this is to keep a good Conscience in your walk 2. To some motives to stir you up to it 3. To some helps to it For the 1. It includeth these Four which should go along in your walk 1. That ye commit no known Sin for there will be no good Conscience if that be adventured on Ye who know that ye should not take liberty in drinking drunk in swearing in profane or idle speaking c. Walk so as ye may not thwart your Knowledge 2ly It taketh in this That as ye would commit no known Sin so ye would ommit no known duty because though every sin doth wrong the Conscience yet the sin that we know and yet commit and the duty that we know and yet omit doth more directly strick against Conscience ye who know that the Sabbath should be kept holy that ye should pray in secret and in your families that ye should not offend one another c. Beware of hazarding on these contrary to your light 3ly It takes in and supposeth that ye do nothing doubtingly for Rom. 14. He that doubteth and doth is damned he is sentenced and judged as to that particular 4ly It includeth this to endeavour to be right in the manner oâ— performing all duties and to have a single end It is not enough to pray or to be in the practice of any other commanded duty that will not quiet the Conscience if ye study not to be right in the manner and to do it for the right end The want of these requisit qualifications of acceptable Duties will make such things as are lawful on the matter turn to be grounds of challenge from the Conscience But somewhat to this purpose hath been spoke of before therefore it hath now been but touched 2dly For Motives 1. There is nothing that is a more clear duty It is written in the hearts of all by nature Heathens have it engraven on their hearts as we see Rom. 2. 15. Their conscience beareth them witness and their thoughts excuse or accuse one another and they have called it a brazen wall to have a good Conscience as to a sound walk in their moral sense 2dly there are many and great advantages attending it As namely 1. It giveth a man much boldness in approaching to God 1 Iohn 3. 20. If our hearts condemn us not then have we boldness towards God when we go to pray 2. It giveth ground also to expect ane hearing 1 Iohn 3. 22. Whatsoever we ask we receive of him because we keep his commandments and do these things that are pleasing in his sight and cross not our light and Conscience in neglecting any of them 3ly It keepeth a man from much sin and is that think ye little advantage to have little comparatively at least on a mans score to reckon for 4thly It maketh a mans life cheerful so Prov. 15. 15. He that is of a merry heart hath a continual feast Which is nothing else but a heart cheerful in God from the testimony of a good Conscience And this is it on the matter which guardeth the the heart and mind so that no cares can considerably disquiet it as we have it Phil. 4. 7. The heart is guarded yea garisoned as the word is with peace that there is no storming nor intaking of it by outward troubles It is the joy that strangers inter medle not with 5thly It is a sweet and strong cordial in affliction when Christians are persecuted by Strangers or by false Brethren are in Sickness in Prison in Perrils by Sea or Land c. This is our rejoycing the testimony of our conscience sayeth the Apostle 2 Cor. 1. 12. in the midst of afflictions 6thly And more particularly It is a sweet and soveraign Cordial when death approacheth Hezekiah can say then Remember Lord how I have walked before thee in truth and with a perfect heart It putteth the Soul in a posture of dying somewhat like old Simeon and giveth some ground to say with him Now lettest thou thy servant depart in peace for mine eyes have seen thy salvation The Necessity of it will yet further appear if on the other side we look to the disadvantages that wait the want of it though men could be content to live a heartless life
trouble himself little with any devotion arising from it 3ly That there is no distinction of good and evil Actions but by the Civil Law which is unto him the measure thereof though this distinction of good and evil be deeply and indelebly engraven on the hearts of all men as a native and necessary result of the faith of the being of God as the supream rectitude 4ly That there are no ultra-mundan or eternal rewards or punishments nor any beyond or beside these that are bestowed or inflicted by the Civil Power in this present life though from the beginning of the world throughout all ages experience hath given in full demonstrative undenyable evidence that men have been mightily impelled and encouraged to do good by the hope of future eternal rewards and proportionably restrained pulled back and deterred from doing evil by the fear of future and eternal punishments If I say we once suppose these things we quite ruine and râ—ze the great foundations not only of revealed and supernatural but also of natural Religion without which it is impossible that government amongst men can have any sure or firm basis to rest on but must needs according to the prevalency of their selfinterests cromble into pieces and end in Anarchy and Confusion It is not altogether unworthy of remark here that Hobbs runneth quite cross to the dictats of famed Matchiavel that prodigie of profound policy though but a very coarse Divine who labours much in his Prince to perswade Soveraign Civil Powers of the necessity and advantage for the supportance of government of dissembling and pretending at least a great regard and veneration to Religion in comparison of whom the other is but an impolitick Puny and a far worse divine even if it involved not a repugnancy a diabolick one Fifthly We would take heed that we do not supinely and carelesly neglect and slight the checks challenges rebukes and accusations of our Consciences in lesser things or in matters of comparatively smaller moment wherein yet Conscience hath a concern as it hath in all our Moral Actions neither are many even of our Natural Actions as circumstantiated quite excluded from its concern for that insensibly weakens the voice checks and rebukes of Conscience in more momentuous matters and may pre-dispose and prepare to trifle with it in these too and may provoke God whose deputy Conscience is to enjâ—n it silence and to suffer the man to go on securely in sin without check or challenge while yet in the mean time he secretly commands it to write up and keep a record of all these Items against him and in due time to set them all in order to marshal as it were and draw them up in rank and file before him in a terrible manner and to give him at once a most fuâ—ious charge challenges and accusations of Conscience that have been smoothered for the time and slighted after lying long silent have in some notable strait and difficulty arisen and got up upon men many years thereafter as these of Iosephs Brethren did on them full twenty years at least after their pitielesse cruel un-natural inhumane and barbarous usage of their poor innocent younger Brother A secure silent and none-challenging ill Conscience is amongst the worst of ill Consciences and in some respect worse then a turbulent stormie and roaring ill Conscience if it come not to the hight of despair because disposing the man athiestically to think that because God by himself and his deputy the Conscience keeps silence he is therefore like unto the man himself and that neither he nor his deputy will ever speak again nor reprove for those things but that he hath quite forgotten them all and will not any more call to a reckoning for them O! that such as forget God and sâ—ight his challenges and reproofs by their own Conscience would consider this least he tear them in pieces when there will be none to deliver It may also provoke him to speak that very angry and terrible word Hos. 4. v. 17. more terrible some way then if he should say famine fire sword pestilence and wilde beasts fail on the man he is joyned to his Idols and so straitly joyned that he will listen to no challenges of his Conscience checking him for maintaining the conjunction nor to any suggestion of it perswading him to divorce from them or to unâ—le any of the knots of that cursed conjunction let him alone let him sin on and by sinning treasure up to himself wrath against the day of wrath and revelation of the righteous judgement o' God Beside that such a silent sleeping and stupified Conscience through often trading challenges under foot will at last waken and flee in the ungodly mans face and as a fierce mastive Dog or ravening Wolf take him by the Throat and become his Burrio and Tormenter and perhaps for eviting the trouble and terror of it put him though a poor and pitiful desperat and distracted shift to be his own murderer and executioner or if it should keep silence to death and even then not disqulet him yet it will in Hell as a never dying worm gnaw the heart of him and as a ravenous vulture tear out as it were his very bowels and by its yelling and roaring by its biting and renting the very câ—ul of his heart make him a hell to himself in hell and so make a double hell to him Alas even the godly themselves may by somewhat of this guilt raise great storms of trouble and disquiet in their own Consciences Sixthly We would by all means guard against counteracting and running cross to the plain and down-right dictats of our Consciences especially when clearly informed by the Word for this is a high daring malepert affronting desplsing and disowning of Gods Deputy and as it were a violent putting him off the Bench the language whereof is that if God himself the Lord of the Conscience were or could possibly be as much in the mans reverence as he supposeth his Conscience to be he would deal with him at the same rate and serve him with the same measure this brings on dedolency stupidity and caurerizing of Conscience makes stout against God hold and impudent in sinning it makes the mans heart harder then an Adamant it makes him to be of a brazen brow and to put on a whores forehead so that he will not at all think shame nay not so much as blush but confidently wipe his mouth and say What have I done and very readily it brings on all the dreadful effects mentioned in the foregoing Caution and fills the world of the visible Church with prodigles of profanitie and monsters of mischief and even in a manner bringsup hell upon earth when it becomes habituall and when God judicially gives men up to their own hearts lufts and to walk in their own counsels without all regard to what he sayes to them by his word without them and by their own Consciences within them Seventhly
the opening of the Books to the sisting and putting of all persons in a posture before him to be Sentenced by him it doth in a manner all so that God hath little or nothing to do as it were for it discovers to a man what was his Duty and his Sin 2. It citeth him to compear and answer for neglecting such and such a duty and committing such and such a Sin and he connot possibly shift compearance 3. When he doth compear it giveth in a Lâ—bell of Accusations against the Man and a Catalogue of all his Sins in thought word and deed this and this will it awefully say thou didst at such and such a time in such and such a place aggravated by such and such circumstances 4. It serveth to be a witness yea in place of a thousand witnesses and there is no denying or shifting of what ever it beareth witness to All which we may see in Iosephs brethren Gen. 42. 21. who say one to another We are verily guilty concerning our brother in that we saw the anguish of his soul when he besought us and we Would not hear therefore is this distress come upon us The Law discovereth that it was a Sin Conscience challengeth and accuseth they are cited the accusation is given in and proven this and this they did and did it with all these circumstances not a pitiful word that Ioseph spoke nor a tear that he shed in the anguish of his Soul beseeching them to desist but they remember it now and there is no shifting of the challenge and accusation nor covering of it as they had done before to their aged Father Iacob but they must needs now take with all and confess we have sinned and are very guilty concerning our Brother c. 5. It passeth Sentence and in this respect the heart is said to condemn when the thing is evil and to absolve or not condemn when the thing is good 1 Iohn 3 20 21. 6. When it hath Sentenced and Condemned it leaveth not the man so but goeth on and executeth the Sentence and turneth a gnawing worm to bite and gnaw and as an Executioner to Buffeâ— and Smite to Damp and Torment the Man Thus ye may see how useful Conscience is to help forward Gods Judgement and to vindicat him in his Sentence And as it is thus with a guilty Conscience so it is with a Conscience absolving it will absolve when men condemn as we may see in Paul here when men give in a lybel and accuse it will discharge as Acts 23. 1. Men and brethren I have lived in all good conscience before God untill this day and when Conscience hath absolved it maketh cheerfull as 2 Cor. 1. 12. Our rejoycing is this the testimony of our conscience c. And 1 Iohn 3. 20. If our heart condemn us not then have we confidence towards God So then we see Conscience hath these Three great uses and ends 1. To keep people in awe of God and of his greatness and to keep them in mind that they must give an account to him 2. To hold them at their duty and they should be very loath to contradict it 3. If duty be neglected to record all their faults and to accuse and sentence them therefore and never to leave pursuing them for Conscience will continue as a worm in hell gnawing for ever and ever The First Use serves to bear in this truth on you that there is such a thing as Conscience the most ignorant and profane and haughty of you all whether young or old one and other of you have a Conscience that taketh particulaâ— notice of every thing in your walk that recordeth all that accuseth or excuseth and though ye take not head to it now ye will one day be made to know it take it therefore for a certain truth that ye have such a thing within you that ye have a Knowledge with your Knowledge even a Conscience that remembreth when ye would forget The minding of this is useful 1. To make people cast out with Sin rather then with their Conscience 2. To make them wary that they take not liberty in secret to Sin 3. To make them take kindly with reproofs for Sin Remember therefore that there is a Conscience in every one of you Ye will possibly think it needless to press this and I wish it were so but we may shortly point at these evidences to prove that many on the matter think they have not a Conscience The First is That they take so little pains to prevent a quarrel from their Conscience how many omit balk and step over Dutie and go on in Sin Which they durst not do if they believed that they had a Conscience 2. The few challenges that most have under many Sins and their living in such peace and security as if they had not a Conscience to disquiet them many Men and Women know and are as little acquainted with challenges and convictions and stand in as little awe of Conscience as if they had none at all Hence we use to say that such a man has not a Conscience because though he have it he regards it not and such a mâ—n has a Conscience because he maketh use of it and listens to what it says 3. That people seek more to approve themselves in outward and seen Duties than in inward and secret ones and look more after mens Approbation then Gods and lean more to and lay more weight on outward testimonies from men then to and on inward ones from their own Conscience If Conscience were really believed to be there would be as great aw of God and as great loathness to Sin in secret as before many witnesses But ye will Object and say seing every one hath a Conscience what can be the reason that many care so little for Conscience Answer 1. What is the reason that men care so little for God If they care not for the Lord and Master it 's no wonder they care so little for the Deputy and Servant shall we therefore think that there is not such a thing at all as a Conscience in such No by no means it will prove indeed that they slight Conscience but not that they want a Conscience 2. There is in many men a contending with and provocking of Conscience which in Gods righteous Judgement maketh a silent Conscience when the Lord maketh Conscience quick and sets it on to reprove and check for Sin and men do not listen to it's checks and reproofs Conscience offendeth and will not reprove Conscience being Gods Deputy taketh Orders from him and when God will â—ot vouchsafe a word of reproof on a man neither will it Ephraim is joyned to idols let him alone saveth the Lord Hos. 4. 17. And from Rom. 1. 20 21. We may see the cause why God giveth up the heathen to a reprobate mind to do things that are not convenient To be their going cross to the light of nature and their
natural Conscience and not only doing things sinful but taking pleasure in them that did them therefore they are given up to do greatest things without check or challenge Hence it is thus in part at least with many Professors within the visible Church for thwarting with Conscience and indeed a silent and dumb Conscience is a great plague for if it cease to be a reprover and speak not men nay even godly men may and will sleep on as David after the going over the belly of his light and blunting the edge of his Conscience slept long enough till Conscience at last roused him up Hence also the Apostle speaketh of some Consciences which were seared with an hot iron which is not so to be understood as if Conscience were flesh or of a fleshly substance only he maketh the comparison that as a mans flesh is sensible of and affected with the prick of a pin so is Conscience with Sin while tender But as the flesh of a Man or Beast when it is seared or burnt a considerable thurst will not much if at all affect it So is Conscience when stupified and made sensless by multiplied Sins against light it groweth so cauterized and seared that hardly any Sin or challenge for Sin is felt 3. Men want not a Conscience though they hear it not always speaking for Conscience may often be speaking when they take not head to it As is abundantly clear in David and Iosephs brethren for that which is the Death evil of a natural man may sometimes be the sore and dangerous sickness and distemper of a child of God And though Conscience may speak but softly for a time yet thereafter it will speak louder and make it known that it spoke when it was not listened unto The day cometh when the Books will be opened and Conscience will speak plainly smartly and home and it concerns you all to know that Conscience is not absent when it is quiet but that it will speak and speak to purpose in due time and that as a party with whom there is no Trysting till it come before the great Judge and then it will give in what it hath to say and it will then be evidently known that there was a Conscience in the prophanest person who most cauterized it by going over the belly of it's Light and Suggestions The 2. Use speaketh to you that live at randome taking great Liberty and Latitude to your selves beside the Rule O! do you believe and remember that there is a Conscience within you and that it will call you to a Reckoning sure if ye did in good earnest ye would be other manner of men It 's generally granted that there is a Conscience in all and the prophanest will have Conscience often in their mouth and indeed their Conscience is little worth when they stand in no aw of it but rather trample on it Let me tell you the greater Light ye have and the moe means and warnings ye are priviledged with the greater will be the aggravation of your guilt and the more dreadful will be your Ditty and Doom from God and from your own Conscience If Conscience will be an impartial Witness and severe Judge against all even Heathens who never heard the Gospel O then what access will it have terribly to reprove condemn smite and gnaw you that live under the Gospel and hear the word dayly Many of you have some stickling and stirring of Conscience within you but alace ye know not what it meaneth and would be quite of it but from this Word be exhorted to know who hath appointed it and for what end it is appointed and make use of it's warnings 〈◊〉 for others that know it and go on sleeping securely in your Sin I must say this to you that the more knowledge ye have of it it will certainly make you to have the more dreadful wakening When all the kindreds of the earth shall houl at the seeing of the son of man and stand trembling at his presence O! what a scrich and cry will Conscience have in that day louder I conceive in some respect then the Trumpet it self setting home the Truth of Challenges bearing witness of the fact and representing the horrour terror and torment abiding them therefore think on it O! think on it all ye who continue in Sin and will not be reclaimed who mock at all Warnings and break all Bonds and will not be subject to Discipline ye shall not be able to shake off the Boâ—d of Conscience but it shall bind you as the Colar of your Coat and keep you bound till ye be â—isted before the Judgement Seat of God Use 3. Seing ye have a Conscience let it not be silent idle and usleâ— but put it to speak and do you hear what it saith and take you warning from it it will not be Bribed Budded nor Boasted It 's a sore matter to have a Conscience and never to take notice of it nor of what it sayeth I shall now only seing there are some good and some evil Consciences as they are or are not informed beseech you to study to have a well informed Conscience especially since where it is well informed it cannot easily be budded nor soon prevailed with to suffer things to come under debate and controversie wherein it is clear a just regard too and the right use-making of Conscience would notably promove Holiness and nothing readily doth more obstruct it then the not taking heed to Conscience and not laying due weight on what it sayes Though many of you do now look on it as nothing or a thing of little moment yet ye will find it to be a greatly momentanious thing O! that God who hath given us Consciences may be graciously pleased to give the right use of them SERMON II. ACTS 24. 16. Herein do I exercise my self to have alwayes a conscience void of offence toward God and toward men IF we take a view of and look through Christians and professors of Religion that may have the Root of the matter in them and may in charity be supposed to be effectually called there will be found as great a graduall difference amongst them as amongst men of any other calling whatsoever And if we will compare them generally with the Apostle as to the constant vigorous driving of this notable and noble design there will be found great in-equality and much lamentable un-likness Herein saith he do I exercise my self to have always a conscience void of offence toward God and toward men This was his great Work and it is indeed a sweet Work yea a short sum and compend of a Christians Life When we discoursed last from this Text and had drawn some general Doctrines from it for clearing the words we spoke more particularly to this Doctrine viz. That there is in all men and women a conscience that taketh notice of every piece of their carriage and is accordingly affected with and affecteth men for it Some thing
which affecteth them as it is affected if their carriage be good it speaketh good to them if evil it speaketh evil to them Hence it s said Rom. 2. 15. Their conscience bearing witness and their thoughts the meanwhile accusing or else excusing one another Something also was spoken to what Conscience is and what is its office We shall now add a third Doctrine though it be not the third in the order that we proposed the Doctrines at first which is this That Christians ought so to walk yea if they be tender they will aim and endeavour so to walk as in nothing they may give their conscience offence The foregoing Doctrine is common to all viz. To have a Conscience but this to walk friendly with the Conscienc so as not to offend or wrong it is not common to all but peculiar to him who is a Christian in earnest as the Apostle speaketh of himself in the preeceeding Chapter ver 1. Men and brethren I have lived before God in all good conscience until this day supposing him to mean since his conversion and 2 Cor. 1. 12. Our rejoycing is this the testimony of our conscience c. and Heb. 13. 18. We trust we have a good conscience in all things willing to live honestly and his pitching on this as a great ground of his consolation in straits is a clear evidence that it is not a common thing but peculiar to the tender Christian Hence is the confident approaching of the Saints to God as we may see in David through the Psalms in Hezekiah Isa. 38. 3. Remember I beseech thee how I have walked before thee in truth and with a perfect heart and in Iob chap. 27. vers 6. So 1 Iohn 3 21. Beloved if our hearts condemn us not then have we confidence towards God For further clearing of this point we shall shew First What it is not to offend the Conscience 2. That a Believer ought to walk and if he be tender will walk so as he may not offend his Conscience And 3. Make use of the Doctrine For clearing of the first we shall shew 1. What offendeth the Conscience 2. What it is not to offend Conscience The first of these may be comprised in these three generals 1. That whatever is sin against God offenneth the Conscience for Conscience being God Deputy substitute by him and sustaining his place and vicê in a manner in the Soul to give sentence for him whatever offends and wrongs God must also offend and wrong the Conscience and though every sin doth not always at present sensibly and feelingly affect the Conscience yet it maketh way for that and proveth to be an offence and wrong done to it in that it layeth the ground of a Challenge 2. That is an offence and wrong to the Conscience which is against light and knowledge and though the impulse of Conscience according to that light be not always so vigorous yet where there is a thwarring with light there is a daring of Conscience and a contradicting of it and as it is Rem 14 22. a man then condeâ—neth himself in that which he alloweth and layeth the ground of a challenge against himself in that wherein he hath light and clearness 3. Conscience is offended or wronged when any thing is adventured on that is contrary to the Impulse of it as when Conscience sayeth that such or such a thing ought to be done and we notwithstanding leave â—t undone or when it sayeth such and such a thing ought â—ot to be done and yet we do it since Conscience as we said before takes notice of all a mans thoughts purposes words and ways to give in a word for God when that which it says for him is slighted it cannot but be offended and wronged Secondly Not to offend but to keep friendship and a good understanding with the Conscience supposeth and taketh in these things 1. To have the judgment clearly informed anent the mind of God for though Conscience be above us yet it is under God and therefore it ought to be informed from his Word and we lay a stumbling-block before it when we endeavour not to have the eye single as the Lord speaks and the understanding clear 2. To listen and lend the ear to hear what Conscience sayeth and after deliberation to be sweyed and determined according to what it saith in doing or forbearing for unless we take heed to the voice of Conscience we know not when we please or displease it 3. To ply and steer a straight course according to the dictate and direction of Conscience to take orders to speak so from it so as when Conscience pointeth at such and such a thing as evil to stand and sist there without daring to meddle with it or move towards it and when it holdeth forth such or such a thing to be a duty straight way to give obedience to it herein mainly consisteth a good Conscience considering it with respect to its exercise when once made good to have our Conscience saying nothing against us and without having ground to say any thing against us when it cannot challenge us and say that it injoyned us to do such or such a thing and that yet we did it not or that it injoyned us to forbear such or such a thing and that yet we went on to the doing of it so that when we come before God it may have nothing to reprove or challenge us for nothing to condemn us in but as it holdeth out our duty to us from the Word just so to endeavour to behave in all things For the 2d thing proposed to be spoken to viz. That a Believer ought and if he be tender will walk so as he may not offend his Conscience These three things will confirm it 1. The very nature and office of his Conscience If so be that Conscience speaketh for God and is appointed by him as his Deputy to be a remembrancer of Duty and a restrainer from Sin then the awe of God and love to him will make a man that is tender walk according to the directions of Conscience hence it is that Rom. 13. 5. the commands that are laid on for Gods sake are also laid on for conscience sake Wherefore saith he ye must needs be subject not only for wrath but also for conscience sake that is from the awe of God that putteth us to our duty and from respect to Conscience his Deputy in this respect the voice of Conscience is the voice of God for as a man cannot be tender who refuseth to hear the Word of God so neither can he be tender who refuseth to comply with the directions of his Conscience speaking the mind of God to him A second reason is drawen from the great advantage that floweth from the testimony of Conscience it giveth much quietness and sweet peace in all straits and troubles and much confidence and holy boldness in approaching to God If our conscience condemn us not says
get no rest until the â—ll turn was done under pretext of keeping his oath Herod was predominantly swayed by these who sat at Table with him and would have it thought that he was to be excused because otherways he could not forsooth keep his oath who yet had broken many an oath and made no bones of them For the second Question How may the impulse of Conscience be known and discerned from the impulse of Credit Interest inclinations Will and Affection Answer By the Word To the law and to the testimony Isa. 8. 20 Conscience is subject to that and Conscience never readily pouseth against duty holden out by the Word Conscience would never bid Heroa take away the life of an innocent man 2. If a man be dark and doubtful in a particular Conscience as Conscience is always single but Credit Interest and thâ— like have always some by-respect which stealeth in and drowneth Conscience representing to it that such and such loss or prejudice will follow on such a thing Interest and Reputation will make a man say I would noâ— do such a thing if I could do otherways but shall I hazard all my estate and possibly my life also this I may not do and when interest and particularity prevail they make him to step over Conscience and to think that he doth no fault when it is some particular hazard that swayeth him interest is satisfied from a supposed necessity but Conscience acknowledgeth not that rule in outward things when the man can do no other ways it will put him to choose suffering 3. When Credit Interest and the like pouss their impulse is partial and violent but the impulse of Conscience is impartial and sober Conscience swaying the man pouseth him from the awe of God and from love to him and to all that is known to be duty impartially as to pray read meditate confer c. but when interest credit or inclination swey him they will drive him to one thing and not to another and more especially to that which may satisfie his humour and that violently but for the more exercising duties of Religion as to humble himself before God to repent of sin to meditate c. it doth not pouss or but very coldly and slowly as some men will have an impulse to provide for their families and they will ride and run for that but if any object of Charity offer or if there be any hazard of loss for Christ and the Gospels sake these will be silent there or if Conscience mutter it will not be much regarded in what it says Now if Conscience sweyed the man here there would be an impartial respect had to one duty as well as to another 4. Where Interest Credit Inclination or Affection pouâ—s they drive not only violently and partially but irrationally and cannot stay nor endure to reason and debate things or to be disswaâ—ed from the thing towards which there is an inclination and will neither will give a hearing to what may be said to the contrary But Conscience in its impulse is rational and sober goes to the Word and would haâ—e matters calmly seasoned and debated and is the better satisfied the better the business be debated and cleared because it likeâ—h and loveth rational service Rom. 12. 1. and therefore layeth every thing to the rule and readily conteâ—teth with corruption with which inclination sideth 5. When Credit Interest and inclination in their impulses are thwarted they storm they vex and torture the man but when the impulse of Conscience is thwarted it hath a kindly pricking and stounding the impulse of interest or inclination being thwarted conâ—useth and putteth thorow other to speâ—k so and being but a carnal fit of passion maketh â—rothy light and distemperedly passionaâ—e but it the impulse of Conscience be thwarted it weighteth and stingeth deeply 6. The impulse of Conscience affecteth constantly and choppeth evenly though sometimes in its chopping it will be more quick then at another time yet where it swayeth it leaveth not off but continueth chopping this year and the next and accounteth a thing evil or good in another as well as in a mans self and in himself as well as in another and at all times but when a man is poussed by credit interest inclination or affection he is like a distempered man in a Fever whose pulse beateth not evenly he is not constant and equal but up or down as the particular that affecteth him 〈◊〉 his humour or cometh near him as for instance a man swayed by his interest will dispute for the government of such a person this year and for the government of another the next for such an interest this year and for a contrary one the next for one sort of government in Church or State as best this year and for another as best the next because his own particular interest cometh in to side with it and so he changeth his Principles according to his Interest and disputes for one thing to day and for the contrary the next thus his interest forgeth and frameth principles to maintain it which is an evidence that such mens great principle is their interest and that they are 〈◊〉 swayed from a native principle of Conscience else they would be more evenly and constant therefore beware to take every impulse for the impulse of Conscience many men wofully abuse Conscience by their pretentions to it as if some weighty nay some extraordinary bond were on their Conscience when as indeed inclination or affection or some other such thing pousseth them on The Third Question is May not even Conscience sometimes err and go wrong May it not pouse to that which is evil and sinful and should it then be followed Ans. Conscience may err or go wrong two wayes 1. In respect of Light by thinking that which is wrong to be right 2. In respect of Practice in application of the Rule And therefore it is needful to speak a word for clearing of both And First In the general when we say that men should walk according to their Conscience we understand it of a Conscience well informed and in the exercise of Duty as knowing its Masters will and doing it for a wicked man may have a good Conscience in respect of Light to tell him what he shall do and to challenge him when he doth wrong though yet he will not obey it Therefore we say for a man to have a good Conscience is to have a well informed Conscience and doing duty accordingly For further clearing of this There are Ten sorts of Consciences that men ought not to be guided by Whereof Five fail in the Major or First proposition in respect of Light and other Five faâ—l in the Minor or Second Proposition in respect of Practice or Application The Five sorts that fail in the Major Proposition or in respect of Light are these 1. An Erring Conscience when the Judgement is mis-informed and accounteth Duty to to be Sin and Sin to be
which especially in indifferent things hindreth a man to use his liberty as Rom. 14. 2. One believeth that he may eat all things another that is weak eateth herbs he will not take the liberty that God alloweth him as it was with many in the primo primitive times who thought not all meaâ—s to be a like lawful as to their use Though this sort of Conscience should be informed in order to its being brought up to the use of its lawful liberty yet while it is infirm and hath not clearness in the thing it ought to lay on Bands for abstention as the Apostle sayeth 1 Cor. 8. and last If meat make my brother to offend I will not eat flesh while the world standâ—th least I make my brother to offend because by the example of his eating as he sayeth before his weak brother is emboldned to eat also and so his conscience being weak is wounded all which saith that we ought to study to be well acquainted with the Word of God that Conscience may be rightly informed thereby Secondly There are other five sorts of Consciences that fail in Practise or Application of the Rule which ought no more to be laid weight upon in practice then the former The 1. is a too narrow Conscience that challengeth too soon with which many in these days are not much troubled but rather run on the contrary extremity as when a mans light is not clear in a thing that is indifferent as the weak Conscience was wounded for eating a little flesh thus ane infirm Conscience will readily challenge and highten a siâ— without ground which is especially to be found among new beginners who use to have a number of challenges for this and that which yet cannot well abide the tryal several particulars might be instanced in as they will be sometimes challenged and disquieted for coming into such a company which yet 〈◊〉 might have done warrantably for not speaking when possiâ—ly it was their duty to hold their tongue â—or speaking when yet it was their duty to speak for taking so much meat and drink which yet is but sufficient for the sustentation of nature though they question not such 〈◊〉 and drink to be lawful for the kind yet they are challenged and troubled without ground as to the measurâ— and quantity 2. A too large and gross Conscience which we fear is the â—orest and râ—fest sickness among Consciences a Conscience that can easily digest many things which being laid to the Rule would be found sinful a gross Conscience is opposit to tenderness and can hear of sin threatned without fear which it is lying under it standeth not on the offence of others As in Corinth There were some that went on in the use of their Liberty withour regard of their weak Brethren not caring whether they offended them or not it regardeth not other folks Conscience in indifferent things it will not only confidently come near to ill but hazard on ill whereas all appearance of evil should be abstain'd from it 's a narrow Conscience abâ—deth over far a back so a gross Conscience cometh over near it will put persons to eat to drink and to be cloathed too libeâ—ally prodigally and vainly because these things are laâ—ful The following 3d 4th 5th Sort of Conscience are degrees of one and the same kind some whereof are incident to Believers some not The 3d Is a sleepy Conscience such as was in David in a great measure when he â—ell in Adultery Murther and in the Sin of vain numbering the people opposite to this is a wakened Conscience that cryeth loud and knocketh hard the more sleepy and drousie that Conscience hath been it rappeth the louder and harder when it is wakened therefore men had need to be so much the more awar of the fâ—rmer gross Conscience that it draw not on a sleepy Conscience and when Conscience speaketh not but is silent now know that for the time there is ground to fear its being fallen a sleep A 4th Sort is a hardned Conscience which is when not only the Conscience is sleeping but the life is much put out of it by habitual sinning And when men thus put out the light and life of their Conscience by sinning God is provoked to put it out by judiciall hardning as we see in Pharaoh that no challenge bits on them There are lesser measures and lower degrees of this that are incident even to the godly and not only to several reprobats which come not to Pharaoh his hight A 5th Sort it a Cauterized Conscience that is said in the Scripture to be seaâ—ed as with a hot iron this hardneth in a very high degree when a man runneth over the belly of his Conscience trampling on it and doing all in a manner that he can to make it sensless and benumnâ—d so that he is no more sensible of a prick from it then dead flesh is of the thurst of a pin or of a knif habituall sinning and the Judgement of God joyned together bring on this which is called Rom. 1. 28 giving up to a reprobate mind so that as it is 32. Though they know the judgement of God that they who commit such things are worthy of death yet not only do the same but have pleasure in them that do them It is not of these Consciences that we mean when we say that ye should so walk as ye give not offence to your Conscience in any thing the Conscience of many speaketh but alace they stop the mouth of it therefore take every sort of Conscience to the Word and suspect that Conscience that is silent when the Word speaketh A 4th Question is Whether a man that hath an erring Conscience may not have peace and quietness If so how may that peace and quietness be discerned from true peace of Conscience where also the 5th Question is somewhat at least indirectly touched on Answer A Conscience may be pleased while it is erring and in a wrong course but it cannot have true peace even as we may please our Brother when we flatter him in his sin and please him not to his edification so a man may have not only quietness but a sort of delight and sainness in an erring Conscience but no true peace because it wanteth the Word of God for its ground even as an hardned Conscience may have quierness and yet want true solid peace as when Conscience is mistaken or in an error and agreeth well with the mistake or error it will be well pleased so when it is humoured and applauded it is well pleased and will make the man think that he doeth God good service while in the mean time he is doing nothing less yea it will have a sort of delight and fainness flowing from the delusion of its light and will make the poor man to be well pleased and satisfied when he gets that which he is seeking to succeed and go with him But how shall it be discerned Answer 1. It is
suspicious-like when the Conscience is overwell pleased and when Conscience and mens humours are both pleased together and when corruption doth not side and take part against it this I say is a shrewd evidence that Conscience is erring for when a man is going aright about his duty corruption will be against him but when all is silent it is no good token when Paul is a delighting himself in the law of God there is a law in his Members rebelling against the law of his Mind and leading him captive to the law of Sin in his Members 2. It may be known by this when Conscience hath more contentment and peace and greater delight and fainness in such or such a particular supposed duty then in all other duties as for instance when a man thinketh nothing of but undervalueth Infant-Baptism and must needs be baptized over again and when he is re-baptized he hath more satisfaction and as he thinks more comfort in that Duty and Ordinance then in all other duties he goeth about though his rebaptizing be indeed no duty called for from him that is an evidence of an erring Conscience for if it were the peace comfort and satisfaction of a well informed Conscience he would have comfort if not alike comfort in all Duties and Ordinances so when some men have more delight in making others to become Antinomians or Separatists or Quakers they being of such a Judgment Porswasion and Sect themselves then in gaining men fre◠Popery to be Protestants or it may be from being meerly natural men to be in good earnest exercised to Godliness and like the Pharisees will compass Sea and Land for that end not to make them children of God but to proselyte them to their own Sect That is a shrewd token that it's mens particular Interest and Humour that swayeth them more then Conscience doeth or if Conscience have influence here it is an erroneous and mistaken one 3. It may be known by a mans more common and ordinary frame and way it is hard to say that Conscience putteth a man to such or such a thing and to change his way in such or such a particular indeed to the better when yet it doeth not set him on endeavours in the strength of Grace to change his way and life in the general tract of it for as true Grace is uniform so a well informed and truely good Conscience makes a man endeavour an universal and uniform change in his way and without all doubt it is as clear a duty to pray to search his Conscience to walk without giving offence to hear the Word to meditate thereon to injure no man c. and yet he will be strick in such a particular but prayeth no more waiteth no more upon Ordinances no better then he had wont to do c. this looketh very like an erring Conscience for as I said just now Conscience maketh not a man to change in one thing only but it puts him to endeavour also a change in all Therefore beware of such deceit◠for Conscience is much abused in this time it is indeed an excellent thing to keep a good Conscience and void of offence but it 's a desperate thing to make a Shoe-horn or Stalking-horss of Conscience to make it subserve our own humour and the carrying on of our own particular Interest or to leave the Word and to pretend Conscience and to be swayed by Interest under pretext of Conscience There is great need then to look well to the Word and to have the Word and Conscience going hand in hand together to keep near God and to walk in holy fear that Conscience have not any thing wherewith it may charge us justly SERMON III. ACTS 24. 16. And herein do I exercise my self to have always a Conscience void of offence toward God and toward men THere are many sad mistakes about a Christian life and the serious and zealous following of Holiness for men either diminish from Holiness as to the extent of it or dispense with and take a liberty and latitude to themselves in the following of it In this Text we have a short and sweet sum of Pauls life an excellent copy and pattern of a Christian walk and conversation wherein he giveth us a view of these two 1. Of his aim and design to walk so as he may have a Conscience void of offence toward God and toward men and that in an universal extent always or at all times and in all things 2. Of his manner of prosecuting it Herein saith he do I exercise my self he is seriously taken up with it it is his great business his one thing as he calls it Phil. 3. 13. We spoke of these two generals 1. That there is in all Men and Women a Conscience that taketh notice of their actions and is ready to be offended with their miscarriages 2. That Men and Women and more especially Believers ought so to live and if tender will aim so to live as they may be friends with their Conscience and that there may be good terms and a good understanding betwixt them and their Conscience that their Conscience may have no challenge against them in any thing of their walk either toward God or toward Men This is clearly and convincingly holden out in Pauls practice here whose great aim design and endeavour was to walk so as his Conscience might have nothing to say against him in duties relating either to God or to Men in secret in private or in publick This we prosecuted a little and shewed you that there is a tye and obligation lying on men so to walk and to follow not an erring and deluded Conscience but Conscience rightly informed pousing accusing or excusing according to the Word for it is Conscience so qualified that is the rule subordinate to the infallibly regulating rule of the Word The Uses of the Doctrine as we shew are four the 1. For Instruction The 2. For Tryal The 3. For Conviction or Reproof The 4. For Exhortation We spoke a little to the Use of Instruction the last day to which now we add that if men should so walk as their Conscience may have nothing to charge them with nor to cast up to them wherein they have thwarted with it then every mans design in his Christian walk ought to be as extensive as his Conscience is in its office either in directing or in accusing or excusing otherways he cannot have peace in his way if he disperise with himself in any thing which his Conscience doth not dispense with him in and it will be impossible to have solid peace if he do otherways so then the walk of a Christian ought to be equally and exactly extended no less then is the Conscience according to the rule of the Word Beside what we said on this before anent having clearness from the Word in the Judgment and hearkening to the voice of Conscience rightly informed We shall instance the 〈◊〉 〈◊〉 of a
bless what ye have heard through Jesus Christ. SERMON IV. ACTS 24. 16. Herein do I exercise my self to have alwayes a conscience void of offence toward God and toward men A Good Conscience is an excellent and very soveraign Cordial to be carried about and along with us in all conditions and more especially in afflicted ones but as excellent things are usually come at with the greatest difficulty so is it in this matter there being so many so various and so great difficulties in the way of taking up the nature of it aright and in the attaining and maintaing of it and there being so very many who claim to it most unwarrantably and unjustly though poor deâ—uded Souls they are disposed to think that they do so on good and warrantable grounds all which make this Doctrine concerning the exercise and practice of a good Conscience to be exceeding difficult and tickle Ye may remember the point we spoke a little to last day was That Believers ought and when they are right will have it for their exercise and study to have a Conscience void of offence toward God and toward Men whence we drew this Use That it is an evidence of a sound Believer when right and in a good frame even to be thus exercised a tender lively and good frame of soul â—ay be known by this that the person aimeth sâ—ngly and endeavoureth seriously to have a Conscience void of offence In clearing of this Use there are some Doubts that arise on the one side when Conscience speaketh good to a person without a warrand in which case it is very dangerous to take direction from it and some Doubts arise also on the other side when Conscience doth challenge and condemn when there is no ground for it something therefore must be spoken for clearing and solving both the one and the other The last thing we left at was That seing some natural men civil moral men and hypocrites may think they have a good Conscience that they are right and have the testimony of it how shall that testimony be discerned or wherein doth it differ from the testimony of a truely good Conscience that giveth a Believer ground to draw this conclusion from it that he is real and sincere in the work of Grace For clearing of this matter relating to these Consciences that speak good when there is no ground for it There are two sorts of persons that fall here and are thereby culpably accessory to this delusion of and from their own Consciences 1. Some fail in mistaking Duty and the rule of Duty supposing that to be an acceptable duty which is but the shadow and appearance of duty and this makes all self righteous-men and legal-hypocrites who thwart not the dark or dim light of their Conscience but rather follow and comply with it to think that they have a good Conscience as it was with Paul before his conversion A 2d sort are these who take with sin but think that they have a good Conscience and on this ground their Conscience speaks peace to them though it hath no warrand to do so supposing themselves to be Believers on that ground Conscience speaketh peace to them when it hath no warrand nor are they Believers indeed And thus alace many that are reputed by themselves and others to be Believers fail these are presumptuous hypocrites as the others are legal hypocrites and this kind of Conscience may be called a presumptuous Conscience that speaketh peace and applyeth mercy when it hath no ground for either In answer then to the Question we shall give some differencing Characters or characteristick differences betwixt the Believers good Conscience and these other sorts of Conscience some whereof agree more to the one sort and some more to the other and some to both but take them together The Characters are these 1. A really good Conscience is not easily attained nor maintained it putteth a man to considerable exercise â—re he come at it and to no less how to keep it Herein do I exercise my self c. saith the Apostle security and negligence are no good tokeâ—s there are these two things that a man of a good Conscience is exercised in 1. To prevent the ground of a challenge from his Conscience by endeavouring to give it no offence against which the presumptuous hypocrite sinneth who fancieth that he hath peace and it may be thinketh much of it and yet is not troubled nor taken up how to prevent the giving of offence to his Conscience nor his meeting with a challenge from it the legal hypocrite also sinneth here in bounding and limiting his Holiness to such or such a small measure of it without so much as aiming any further 2. He is exercised to satisfie his Conscience when it is offended hence is the application to the blood of sprinkling the exercise of repentance the self-loathing and sharpness of challenges that Conscience hath with it until it recover even such exercise as will in a manner break the bones and turn the moisture into the drought of summer as it is Psal. 51. and Psal. 32. this good Conscience cannot look on sin and not be troubled and therefore they who ordinarily and habitually can look on sin without trouble or sorrow and judge it a very easie business to quiet and stop the mouth of their Conscience who speak peace to themselves when lying still under guilt unrepented of and unremoved carry about with them a shrewd token of no good Conscience The 2d Character whereby it may be known is the mean and way that a man taketh to quiet his Conscience when it is wakened A good Conscience as it yieldeth a man peaceand testifyeth well concerning his state so that peace riseth not so much from this that he hath no sin as from his flying to Jesus Christ for the pardon of sin he may have peace as to his sincere and universal aim at Holiness and as to his honest and serious endeavour to abstain from every known sin as it was with David Psal. 18. 20 21 22. but as to the satisfying of Divine Justice he hath hath no peace but in resting on Christs satisfaction alone for though his way may be and is good in respect of his single following of duty for he readeth prayeth meditateth c. yet corruption in a great measure polluting all these works and duties of his as to the acceptation of them on their own account and for themselves he finds that they are in some respect but dead as wanting much of the soul and life of them neither can he have peace till he betake himself to Christs blood though he were communicating every day praying every hour c. yet he hath no peace in these till Christs blood speak peace as we may see in David who though he had peace intimated by Nathan yet is not thorowly quiet for all that and therefore he prayeth Psal. 51. Cause me to hear the voice of joy and gladness
be most countenanced by Divine Providence most â—eazable and likliest to to make the end effectual A 3d. Help Is in our singâ—eness in our motions and in our yeelding to that which after examination and delâ—beration we have â—ound or supposed to be most agreeable to the general Rule 〈◊〉 that when Conscience has proposed the case it hath a Testimony in it self that it hath made that proposal sincerely and impartialy that respect to the glory of God and the edification of others was the thing that mainly sweyed us and inâ—ned us to this or that hand and that we apprehended this way to be most conducing to that end In this case though Conscience speak noâ— so directly for the clearness of such a thing yet it cannot readily quarrel with a person who hath singly endevoured before hand to satisfie it and who hath it's Testimony that Gods Glory was the thing that mainly sweyed him and nothing else This wâ— conceive is that whereof the Apoâ—ile speaks 2 Cor. 1. v. 12. This is our rejoycing the 〈◊〉 of our conscience c. These Three things being put together the Conscience may have peace the thing it self being lawful because this general Rule will bear it out in Scripture-reason which Conscience will not speak against There is only one word further I would speak to this purpose Christians will be ready to think that all the difficulty lyes here even in being single and sincere and indeed it doth so for the want of it maâ—s peace and the having of it gives great ground of peace I shall give you therefore Three Qualifications whereby ye may try your sincerity First Consider and try what frame of heart ye are in for if ye be not in a good frame of heart it can hardly be said that sincerity sweyes you There would therefore much tendernesse be studied and to have a deep impression of the Majesty of God of the awe and dread of Him and of his Word on our Spirits 2dly Look what weight challenges for by gone neglects o◠〈◊〉 performances of duties or un-straightness in any of them have with you For sincerity is never readily more evident then when we have distinct reflections upon our wayes and the suitable sense of some bygon sin in that case we will noâ— be in such hazard to give way to or to comply with what may breed a challenge afterward 3ly Try it by what Conscience ye make of present known and clear duties it 's a good token that persons are 〈◊〉 when there is no clear duty but they make Conscience of it labouring to be universal and equal in the practice of all known duties and when they â—ar not hazard on any thing without clearness but when a person is clearly convinced that such a thing is sin and continues still in the practice of it and that such a thing is duty and continues in the neglect oâ— it And yet thinks that he is sweyed by sincerity such a one must needs be deluded since in such a case no reason can be given for it I am â—old here to say that in the great Day there shall never Man noâ— Woman be â—ound to have a Testimony from their Conscience of sincerity who have not aimed and endeavoured to be universaly sincere The 4th Help is That Christians would endeavour to be in a very tender frame in the nearest communion with God and in the greatest measure of Heart-melting and of â—ouring it out before God that may be win at Though I do not say that it is impossible for Christians to mistake even in such a frame But my meaning is that the rule would be looked to and laid before us and that we would study to make application of it with the least by-respect and with the greatest singleness and that then we may with some safety conclude what side to swey to I would not in all this have us debating duty but our particular call to duty This may be looked at by many as a very great and hard work and they may think that all this makes a great deal of business about keeping a Conscience void of offence and it doth so indeed I would have you considering 〈◊〉 three words for answering such thoughts 1. That 〈◊〉 great and difficult work to keep a good Conscience and ye will find it that 〈◊〉 iâ— now one day to your cost to have been a great work and â—n up-taking exercise yet we would not think the worse of it for that since there is nothing excellent that hath not difficulty in it 2dly I would say this that ye would consider that though there are several things indifferent in themselves as eating and drinking marrying living here or there c. Yet to us in the practice of them and as they are circumstantiated they are not indifferent but when done they are either sinful as not being according to the rule or approven and acceptable as being according to it We would therefore be very watchful and tender in our doing and using of things in themselves lawful nam perimus licitis 3dly Let me say that I do not intend by what I have said to put your Consciences on the rack or to stint and limit you by Art as it were to find out light for I know these things are not alwayes explicite even in many conscientious persons But that which I design and drive at by this discourse is that ye may seriously mind and look after the thing and endeavour to walk according to these rules on the matter and to have the testimony of your Conscience that it is these rules you allow your selves in such cases to be sweyed and guided by This will give you peace and nothing less will do it SERMON I. ROM 9. 1. I say the truth in Christ I lie not my Conscience also bearing me witness in the Holy Ghost THe Lord our God is the true God a God of truth even truth it self the first great original and eternal truth who by the most absolute perfection of his incomprehensibly blessed Nature is infinitely removed as from all possibility of being 〈◊〉 or imposed on by a lie himself so from all possibility of deceiving or lying to others and to say as some daring men of late have done that God may deceive if he will is not only of harsh sound in Christian ears but to be exploded and execrated as insinuating that the glorious Majesty of God might if he would and so pleased cease to be the God of truth or a true God Which considering the identification of the Divine Nature and Attributes is as much as to say that he might if he would cease to be God As the strength of Israel cannot lie neither is he a man that he should lie so he loveth truth in the inward parts and commandeth men to speak truth every one to his neighbour and peremptorily prohibiâ—eth all lying not only all pernicious lying on design to hurt but also all officious
There is nothing readily that more comforts him in a strait it 's a singularly good back-friend Therefore when Paul hath few other friends he maketh use of this and findeth much peace and comfort from it And hence he sayth 2 Cor. 1. 12. Our rejoycing is this the testimony of our conscience c. To clear this in a word further it is in these Three Cases exceeding useful 1. In the Case of Reproach I have sayeth Paul Acts 23. 1. lived in all good conscience before God untill this day And 2 Tim 1. 3. I thank God whom I serve with pure conscience from my fore-fathers 2ly In the case of some notable Cross when Christians are brought very low in a great measure outwardly afflicted or under great persecution This is sayes the Apostle 1 Pet. 2. 19 20. thank worthy if a man for conscience towards God endure grief suffering wrongfully for what glory is it if when ye are buffeted for your faults ye shall take it patiently but if when ye do well and suffer for it and take it patiently this is acceptable with God 3ly It 's useful and comfortable as to our own peace in the case of Challenges for guilt it silenceth and shoulders out all Challenges and giveth holy boldness If our hearts or Consciences condemn us not sayes Iohn 1. Ep. Chap 3. v. 21. then have we confidence towards God The Use serves to teach us to be much in love with such a way as we may have the Testimony of a good Conscience in it and to be much in love with such a Conscience as may give us such a comfortable Testimony in all our straits and difficulties More particularly we shall speak to that which we mainly aim at in these Four or Five Observations Consider then first What Paul is about here he is asserting a truth viz. That he was in great beavines for his brethren and kinsmen according to the flesh And he attests his Conscience that it was so and that he was honest and sincere in asserting it Whence Observe That there is no action of a mans Life but Conscience hath a concern in it and hath something to say to him concerning it if it were but the speaking of a word let be the doing of any bussiness Conscience hath alwayes something to say for him or against him So that we may confidently say there is no action of so little moment in thought word or deed as whither a man be called to do or forbear to speak or to be silent but in all these Conscience hath a sense and consideration of it and a Testimony to give for or against the man about it I am not now speaking of things sinful or unlawful on the matter but of such things as on the matter are lawful As when a man speaketh truth whither he speaketh it truly and with an honest intention or not Therefore when Paul is speaking a truth here he looks to his Conscience and hearkens what it sayeth Put these Four together and ye will find it clear that a sanctified Conscience in a sanctified and good Frame will alwayes have something to say for or against a man in every thing that he goes about I say a sanctified Conscience in a sanctified Frame because that is the Conscience we are speaking of and the Conscience that most compleatly dischargeth it's duty 1 If we consider this That there is no humane action but God hath given man a Rule directing how it shall be ordered how he shall eat and how he shall drink how he shall plow pray hear read confer how he shall walk in Company and out of Company how he shall go about the Duties of his Calling and it prescribes the manner of doing these things as well as the matter Therefore 1 Tim. 3. 16 1â— It 's said All Scripture is given by divine inspiration of God and is profitable for doctrine for reproof for instruction in righteousness and for correction that the man of God may be perfect throughly furnished unto every good work It furnishes him with light and direction not only in the matter as â— said but in the manner of doing 2. 〈◊〉 That a man in all his actions is either walking according and agreeably to tâ—at rule or not his action is eiâ—her conform or disconform to the Rule there is not a mids He either doth according to it or he doth not according to it If he do the action as the word prescribeth Conscience hath something to say for him if noâ— it hath something to say against him 3. 〈◊〉 that in all actions as they are â—one or performed and as 〈◊〉 God is either pleased or displeased If the action be done according to his will he is pleased if it be not done according to his will he is displeased 4. Conâ—ider That a sanctified Conscience taketh up a mans actions and considereth him in them not according to the matter only buâ— also as they are agreeable to the Rule for the manner principle motive and end and â—estifieth of them accordingly So that if God have an interest in all a mans actions a sanctified Conscience hath also an interest in them I say a sanctified Conscience because it most singly pleaâ—eth Gods interest This is true also of a natural Conscience according to its light for even such a Conscience as it is said Rom. 2. 5. beareth witness and the Gentiles show the works of the Law written in their heatâ—s their conscience also bearing witness and their thoughts in the mean while accusing or else excusing one another And there is no natural man if he take heed to his Conscience in the doing of any action but will find Conscience according to its light speaking either for him or against him either acâ—using or else exâ—using him but this is much more to be found is a sanctified Câ—nscience because it hath much more light and much more tenderness to act according â—o that light and therefore it will find it self much more concerned in the actions of a believer The first Use is for information and instruction in a maâ—n practical point of Religion relating to mens conversation Most men 〈◊〉 think that Conscience is not concerned except in some great things some paâ—pably sinâ—ul things or some things immediatly relating to Religion and that in all other things they may live as they like without taking notice of Conscience But â— sâ—y and have cleared it that Conscienâ—e hath â—n 〈◊〉 and concern in every action not only as to putting men to undertake it whereof we spoke before but also as to their manner of performing the same It not only puts a man to think speak or do but it 's concerned in the manner of his thinking speaking and doing Conscience in every one of these hath somewhat to say viz. That we are either right or wrong The reason is because all a Christian mans actions may be taken up in a two-fold respect or under a two-fold consideration 1.
Conscience and study to carry it along with him in the very time of his acting Our hearts are like to a distempered Clock or Watch which being just now set never so right ere we are aware it will go wrong it will point the hour aright now and within a little it 's quite out of course because there is some defect or fault within the Wheels not being evenly or the Ballance not justly poised or some other such cause Even so though our heart were in a suitable frame just now presently and ere we turn us about as it were it 's out of frame so that we cannot well take our aim from it It is so very deceitful that it abides not in frame 3dly Consider that unless this reflecting on Conscience in the time of performing the action or duty be a man will be at a loss of one of these two He will either be at a loss as to his â—ober composed and holy frame and turn carnal which is frequently and readily incident even to believers or he will be at a loss as to the confidence boldness and peace that he might otherwise have in the performance of such an action or duty for suppose a person to be in a good frame after he hath resolved on a duty let it be for instance speaking to edification going about Prayer or the making of some lawful Bargain or the like and he hath abundant light and clearness in his call to the thing yet if he look not to and reflect not on Conscience in the discharge of that duty when a challenge cometh on the back of it as if he had been wrong he cannot well answer nor repell it his being right being to him in that case in some respect little or no better then if he had been wrong because he observed not Conscience in the time of the action And this is one great reason no doubt why believers have so little positive peace when they have done a good turn because they do not advert what Conscience sayes to them in their going about it They are hereby also greatly at a lose as to many sweet experiences of Gods kindnesse and condescending in assisting them and of their own singlenesse win at through Grace in the performing of Duties and we think also that Christians living so much by a negative peace to speak so flows much from this ground viz. Their little reflecting in the time of their doing Duty if once they be clear in the thing whither they be suitably serious and sincere in it and so letting the opportunity go by they are not so throughly clear in these things that are evidences of a positive peace in doing of such a duty rightly as they might otherwayes be The First Use Serves to give you an evidence and mark of a tender walk and of a man that is tender in his walk he is such a man that will not only ask his Conscience ere he begin an Action but when he is a doing of it what it thinketh of it There are Three things that a tender Christian will reflect upon in the time of his doing an Action or Duty 1. He will reflect upon his manner of performing it whither it be a natural Action such as Eating and Drinking a civil Action such as Buying and Selling a Religious Action such as Praying or hearing c. He will look that in them all he be single that his Eating and Drinking be to fit him to serve God That in his Buying and Selling he seek not only his own things but the good of his Neighbour as well as his own good That in his Praying or Hearing he be sincere that it be in Faith and according to the will of God c. 2ly He will reflect on himself in the performing of his Actions that he be in a right frame that he be tender and sincere that some awe of God and of a good Conscience be on him that his Spirit be sober and composed that a carnal frame steal not in upon him in the time of his doing a warrantable Action or a commanded Duty because that will marr it 3dly He will reflect upon his Conscience that he may hear what it sayes of the Action He will not as it were take his Testimony from himself but Conscience being as a distinct thing some way from himself he will hear what it sayeth As Paul doth here it is truth which he speaketh and he speaketh it in the right manner and yet he taketh a look of his Conscience if he be doing so in very deed to wit sincerely as in the sight of God yea more he taketh the Testimony of his Conscience if it be not so And thus here he looketh not to nor reflecteth on his Conscience to alter any piece of his way but to have it's sense of that piece of it He gathers that the Action is good from the Word and he inquires if he be and collects that he is right in the performance from his Conscience testifying according to the Word so that he will not trust himself but goeth to Conscience as being more impartial to take it's Testimony The reason then as I said before why few Christians have solid peace is this if the matter of their Actions be good and if they can answer their light therein they reflect but little on their Conscience in the performing thereof and therefore want much of the peace and consolation that might otherwise accompany them in their Actions and when they are done and over and this evidence of tendernesse kythes rather when a man is in the Act then either before or after for fear or awe may make a man seek Light before an Action and a challenge may put him to reflect and examine when he hath done But here mainly lyeth the evidence of sincerity and tendernesse when in every step all along the Action or Duty so far as is requisit and humane infirmity will admit he taketh heed what he is doing and as we said the other day That it was an evidence of a tender Conscience to be alwayes medling in every thing that a man doth So we say now that it is an evidence of a tender man to listen and hear what censure his Conscience passeth on him in performing his Actions The 2d Use is for reproof Ah! may we not find but by overly reflections if we did advise with Conscience at our undertaking of such a work or Duty that yet in the time of doing it there was but little reflecting on our Conscience if it did bear us witnesse of our sincerity in going about it How many times will Men and Women be found Eating Drinking Buying Selling Going or Riding a lawful Journey speaking of a Sermon c. And yet in these Actions but seldom or never looking in if they have the Testimony of their Conscience that they are right in their going about of these things Can this I pray speak a tender frame that is so
carrying with due reverence to him when men think little of God himself they think little of Conscience his Depute and on the contrary a tender Conscience maketh God very awful dreadful and majestick Therefore Iob giveth this for a reason why he durst not contend with his Servants because the terrour of God made him afraid His carrying along with him Conscience it 's sense of his way did mightily elevat his thoughts of God 8. He hath many earands to God in Christ he seeth many things amiss that need to be amended he dayly discovers much guilt which necessiâ—ats him to run to God for absolution Grace both for pardoning of his iniquities and for healing of his diseases is alwayes lovely sweet and fresh to him And to hear of it is like a Box of precious fragranâ—ly smelling Ointment broken like Oyl poured into a smarâ—ing wound and as good news from a far Countrey By all which in a word ye may see 1. That it is a desireable thing to live and walk tenderly 2ly That it is a most necessary thing in order to coming by many choice advantages 3ly That it is buâ— a very rare thing and to be found with but few notwithstanding it 's many rare and excellent effects 4ly That it is a very hard and difficult thing to be a tender Christian and in this frame of true tenderness of Conscience consulting it carrying it along and reflecting on it in all Actions that being the principle that keepeth tender in them all SERMON II. 2 COR. 1. 12. For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world and more abundantly to you wards THere are many very sad and prejudicial practical Errors and Mistakes concerning a tender Christians walk whence it cometh to passe that most persons lay the great stress thereof on things that will not bear it while in the mean time they neglect and overlook those principal and weighty duties wherein it mainly consisteth that make less noise and shew before men that are less subject to be counterâ—eited and tend more to the life and power of godlinesse then these other things that are of more high esteem with men among which this duty of often reflecting on a mans Conscience and trying of his way at it's baâ— that he may know it's sense and receive it's Testimony thereof is one and not the least and is as we conceive one of the pieces of a Christian tender walk that cometh as near to the very Soul and Life of Religion and hath as much influence on tenderness therein as either much hearing of the Word Prayer Conference and the like have to which when this is joyned theyare very useful but when it is utterly wanting they are useless it being not only an important duty in it self but also very helpful to other duties contributing much to the reaping of those advantages that are to be had by them We Observed the other day from these Words that a tender Christian will be often reflecting on his way and taking notice what Conscience sayeth of it and spoke somewhat to two uses of the point as it cleareth a notable duty and giveth an evidence and proof of a tender man We shall now proceed to speak to other two The first and principal whereof is this If it be a main plece of a tender Christian walk to be often examiningour selves and trying what sense Conscience hath of our way and actions then it serveth for Exhortation to all men and women that would live tenderly to be putting this in practice as a main piece of a Christian and tender walk as a main duty called for from them and as a main evidence of their tenderness That is to be often seriously reflecting on their bygone way to be often bringing their thoughts words and actions before the tribunal of Conscience for this end that they may know what it sayeth of them Not only to be deliberating and advising with Conscience before they undertake any Action and to be watchful in going about it but to be reflecting when it is done if it be rightly done and so as Conscience may testify for them concerning the same This is Pauls practice here This is sayes he our rejoycing the testimony of our conscience Which supposeth that he hath been laying his way before Conscience trying what it said of it and that he hath received Conscience its Testimony concerning it That which we would in a word here commend to you is that Men and Women would â—ake a back-look of and reflect upon all their Actions Words and Thoughts and of and upon all the circumstances of the same and that they would so reflect upon them as they may endeavour to know wherein they have Conscience its Testimony for them or wherein it standeth up to speak against them That is that they would not only study to gather into their memory their Actions Which is presupposed and to lay them before the Word but further when their Actions and the Rule of the Word are laid together to hear Conscience its Sentence anent their performing of the same We shall not insist in particular explication of this Duty ye have heard somewhat spoken of it these dayes past If we could but gain this much of you as to have you throughly convinced that somewhat lyes on you in reference to the examination of your hearts and wayes as to things that are past and to get you in good earnest ingadged to make more Conscience of this Duty for time to come it is the great thing we aim at and if your Consciences were once duly convinced and cleared of the necessity and usefulnesse of the Duty and ye brought to be in love with it ye would through grace be easily led on to the particulars requisit to the right way of performing it Seriousnesse in and affection to the thing would supply the roume of many directions And therefore we would now earnestly press it upon you to take sometime for this duty of self-searching and examination as well as for prayer hearing conference and other such Duties and to be as holily solicitous and desirous to know when ye have done any action or duty whether it be right or wrong as ye think ye should be careful to advise before ye do it that it be good upon the matter sure the awe of the Majesty of God and of your Conscience his Depute and a just regard to your own peace should incline swey and determine you to the one as well as to the other What we would further say in this matter shall be to shew you what ye should aim at in this self examination as to the manner of going about it for we much mar and wound our own peace by formality and overliness in this as in other duties which ye may take up in these Four 1.
in this matter A 2d evidence may be taken from the sad effects that in our way follow the neglect or overly performance of this duty Which when found they may let us know and convince us that it is either much slighted or quite neglected And 1. We would ask you how many are acquainted with and seen in their own Souls Condition or could on distinct grounds as having examined and tryed their heart and way passe Sentence upon their case and say thus and thus it is with me And if ye be un acquainted with your own case does not that say undenyably that ye walk by guess as it were and not according to this Rule 2ly What means the exceeding great security presumption and self-conceit that many are in and under concerning themselves and their way Which not flowing from a well-grounded perswasion of the streightnesse thereof must it not necessarily flow from their neglect of this self-reflection and tryal And whence I pray is it that there is so little repentance for sin Is it because there is no sin nor ground of quarrel No certainly it must therefore be from mens not reviewing of and reflecting on themselves and their way that they may find it out which plainly sayes that this evil is predominant 3ly â—ook to the abounding of sin to the little grouth of mortification to the livelinesse of Lusts to the roume that Idols have in the heart and its gading after them will not these declare that most persons but very seldome bring themselves before the Tribunal of their Conscience otherwayes lusts durst not set up their heads as they do This King would scatter away all evils with his eyes And men would not have such delight in them if they were often arraigning them at this Bar. 4ly What means the little solid peace and rejoycing in God that most professors have and their living in such a fluctuating and conjectural way Is it not from this that they do not examine and put to the tryal the grounds of their peace and joy Now all these sad and woful evidences and effects being put together it is beyond all doubt that there is at this time among us much neglect of this duty of self-examination by the Consciencious discharge whereof these dreadful effects might be removed These Evidences of the neglect of this duty being palpable we come now in the Second place closse to the reproof of it and expostulation for it and is there not iust ground for both I dar say if many of you were alked about this duty it would be found to be an unknown duty to you a duty that ye walk not under the conviction of its necessity a duty that ye are not mourning for the neglect of nor imploying Jesus Christ for grace to get it suitably performed and can that think ye be a tender walk that is so very short and defective in so main a duty and in so great a piece and part of a tender walk when especially persons are not duely sensible of it nor suitably affected with it Let me but ask such of you who make little account of the neglect of this duty these few questions 1. Do ye think that there is such a thing spoken of in the Word of God and that there is such a thing within you as a Conscience and if ye think ye have Consciences have ye them for no end nor use or will ye let them as it were be in you and ly by you as things given you to no purpose 2ly I ask you is there nothing in your case or way that needeth a review Is all right and nothing out of order will ye own these to be truths If not ought not this mean to be used for helping you to find out what is wrong and what is right if any thing be right It were a strange thing for a profest Christian to think or say that he is altogether right and that he needs not to examine himself and yet he must either think this or else he sayes on the matter that he eares not whether he be right or wrong which indeed the practice of many sayes plainly or he must examine to find out what is right and what is wrong 3ly I would ask you do you think that your Conscience will be alwayes quiet because ye command it not to speak or rather is there not a time coming when it will speak whether ye will or not or do ye think because ye have no remembrance of your faults that your forgetting of them now will blot them out of your Consciences Register or rather should ye not judge your selves that ye may not be judged According to the Apostles word 1 Cor. 11. v. 31. And on the contrary should ye not think that if ye do not judge your selves ye will most certainly be judged 4ly I would ask you is it not better to put your Consciences to speak in time when things may be righted and amended then to let them ly over and sleep till they be past remedy O! When will ye consider and lay to heart what trouble terrour and confusion reacheth and taketh hold on the Consciences of many at death and will do so much more at the day of Judgement and if it were not much better in time to try things and find out what is right and what is wrong that Conscience may not have a just ground of challenge against you in that day and may not have it to say to you ye never owned me when ye was living in the World and now I will read to you a fearful Inditement and Dittay that hath stood long on record against you And upon this arises the horrour and gâ—awing worm that never dies hence is the fire blown that never is quenched all which I say flow from Conscience representing to men and women in a most formidable manner their way which before they would never believe nor once seriously put the matter to the tryal whether it would do so or not In further prosecution of this Use and to make that the more plain which we would mainly be at in it We shall 1. Speak a little to several sorts of persons who we suppose are guilty of the neglect of this duty 2. A little to the evils that follow and flow from the guilt of this neglect 3. To the causes oâ— their continuing in this sinful neglect 4. A little to what may â—irect towards the facilitating and making easy the practice of this duty and to the making of it profitable and useful For the First of these viz. the several sorts of persons that are guilty of the utter neglect of the duty or of much short-coming and overlinesse in performing it They may be reduced to these Six The 1. Soft are they that make no Conscience at all of any thing in Religion that never knew what it was to make Conscience to pray read the word confer on it repent or of any other duty
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
thing it is to have Conscience by this Testimony smiling on you ye would be more in love with it and with the serious exercise of godlinesse and particularly with Self-examination that make way for it However we are perswaded that ere long the day will come wherin many of youshall be made to know the truth of all this in your sad experience when death shall stair you grimly in the face and when ye shall neither be able to send nor to flee O! of what excellent worth will the Testimony of a good Conscience then be found to be hearing witnes to men concerning their honesty sincerity uprightnesse and the tenderness of their walk many of you will find it though ye believe it not now when ye shall be eternally deprived of such a Testimony ye shall then be made to know to your everlasting cost that the rejoycing of heart flowing from this Testimony of a good Conscience is infinitely preferable to all the worldly injoyments and delights of the sons of men I would beseech such of you as think your selves to be wise in this world to study to be wise in this great point of wisdom If ye want this Testimony when it comes to the last reckoning ye will be for ever undone and will never through all eternity once smile for joy but weep and gnash your teeth for the gnawing pain that the never dying worm of an evil Conscience shall cause to you 3ly Observe That a man that would be throughly acquainted with his way and clear in the Testimony of his Conscience concerning it would be particular in the examination thereof or thus he would not content himself with a general confused tryal of it altogether at once and in the bulk but he would try it by parts and parcels Thus it was with the Apostle here when he sayes that he had the testimony of his conscience that his conversation was not with fleshly wisdom but by the grace of God in the world he subjoyns and more abundantly to you-wards And so descends to the particular that was in controversie betwixt him and these big talking Doctors that made it their great businesse in the Church of Corinth to derogat from the just repute of his Person and Ministry and tells them that he had the Testimony of his Conscience concerning his upright and faithful carriage in preaching the Gospel to them in particular When I say that persons would try their way by parts or pieces I mean that they would try their particular actions and behaviour in such and such places at such and such particular times of their Life because by this means they come to a more distinct knowledge of their carriage and way and it is impossible other wayes when men take up their way together by the lump as it were that they can win to distinctnes which they must needs be at in some measure ere they have a well grounded testimony of their Conscience from solid and 〈◊〉 grounds Again there are some things wherein a man cannot have a good Testimony from his Conscience 〈◊〉 when he reflects under strong Temptations on the 〈◊〉 wise and soveraign providence of God as if he â—ed not the world and his people therein aright as Abihu chargeth Iob some way to have done when he sayâ— to him Chap. 33. v. 12. Behold in this thou 〈◊〉 not just though Iob will not take with it that he is a 〈◊〉 yet he is silent as to this part of the charge being its like convinced of the truth of it As also a man may have many things very blame-worthy in his life and yet may be in one or moe particulars wherewith he is charged clear and innocent as it was with David who sayes Psal. 7. 3. If I have done this c. He had many blemishes yet in this particular he had the Testimony of his Conscience for him Therefore men would try their way by pieces and parts that they may disallow of these things wherein they cannot have a good Testimony from their Conscience and may accept of its Testimony in that wherein they are right that they may reject a challenge when there is no ground for it and entertain it where there is ground a confused general way of Self-examination hath Two bad effects 1. It keeps persons indistinct in the knowledge of their condition wherein they have a confused fight of somewhat right and of somewhat wrong but know not what it iâ— in particular because they rest and sit down upon that general confused look of their case and way and come not to condescend on particulars 2ly Persons readily either absolve themselves as to the more general tract of their life because they see some things honest like therin which keeps them from taking with justâ— challenges or else they condemn the whole of their life because they see somethings wrong in it which keepâ— them from comforting themselves in the Testimony of their Conscience as to what is right therefore we would be particular in trying our way as I said by parts that every thing may have its own place and weight with uâ— 4ly Considering these words as spoken by Paul who takes much pains to prove and clear his condition and speaks of this Testimony as of a great matter he had attained to Observe That it is not easie but very difficult even for a man that hath taken pains in searching himself to obtain the Testimony of his Conscience for him in a particular It s not so smal a matter nor so easie a businesse as many suppose it to be it s not only a great and difficult businesse to follow the search rightly but it is so likewayes to find things right and to win at the Testimony of Conscience as to this and that and the other particular If it were not a great and difficult busines Paul would not lay such weight on it as he doth Now when I say its a great and difficult busines I mean â— That it is a rare thing and such as every one doth not attain to nay every Believer hath it not as to every part and piece of his carriage 2ly That it calls for much tenderness and sincerity in the whole of a mans practice to reach it It will not be a coarse and ordinary walk and frame of heart that will give a man ground for this refreshing Testimony of his Conscience but it requires much seriousness and sincerity in the exercise of godlinesse as is clear here 3ly That beside much seriousnesse and sincerity in the universal exercise of godliness and much circumspection in the mans personal walk and conversation much diligence is called for in searching to find out and to come by this Testimony of his Conscience for a man may have matter and ground for Conscience its Testimony and yet through the neglect of suitable serious and narrow Self-examination he may be at a great loss as to its joyful Testimony for him even as one may be
guilty of many sins and yet be but very little or not at all challenged for them through the neglect of Self-examination 4ly That it requires much singleness in trying of Consciences Testimony whether it be well grounded or not for a man that hath his peace and joy to build on this Testimony must not take every shew and appearance of such a Testimony for the ground of his peace and joy but Conscience would be put to speak distinctly and on good ground for it that in this and that and the other thing there was some sincerity and this must be put to the proof and exactly tryed by the word whether it be so or not As we see here the Apostle did he tryeth his way and conversation and finds it to have been 〈◊〉 simplicity and godly sincerity c. From which premises to speak so he draws the refreshing conclusion of his joy and rejoycing Now if we look to all these or to any one of them whether to the rarity of it amongst most men yea even amongst Believers in some respect or to the exactnesse and tendernesse of walk that is requisit to be the ground of it or to the great difficulty that a man will find in coming at a through search of his way or to the diligence and singleâ— that is called for in the tryal of Conscience its Testimony we will find it to be a most clear and certain truth that it is not an ordinary nor easie business but very difficult to obtain the well grounded good and joyful testimony of Conscience as to our more general and particular conversation If it be so which is the â—se of the Doctrine Is it not a wonder from whence the peace that many pretend to comes Is it not a wonder that the most part of men and women can so easily affirm the Testimony of their Conscience to be for them when there is neither exactness of life not tenderness of walk nor diligence in Self-searching nor holy jealousie nor impartial and single trying whether it be well grounded or not And yet they will at the very first confidently pretend to Conscience its Testimony If many of you were put to it can you give such evidences or grounds for its Testimony as Paul does here If not how comes it to pass that ye are so ready confidently to lay claim to it And yet alaâ—e there is nothing more ordinary in the generality of these that are most carnal and secure then boldly to assert that they have a good Conscience and an honest heart Is not this very strange wonderful and even 〈◊〉 that under the clear Sun-shine of Gospel light Satan should get so great advantage as thus 〈◊〉 harden the hearts and blind the Consciences of so many poor wretched creatures and at this rate to deâ—ude and 〈◊〉 them as to prevail with them confidently to assert and maintain that which they call their honesty which yet is nothing else but rotten-hearted 〈◊〉 and to 〈◊〉 their peace of Conscience which is nothing but a Soul-murtheâ—ng and damning 〈◊〉 For further clearing of the Doctrine and inlarging of its â—se and for helping you to judge aright of Conscience its Testimony in your searching after it We shall propose some Questions from the requisit qualifications of a well grounded and refreshing Testimony of a mans 〈◊〉 for him which must all be answered in some measure affirmatively and these Answers solidly and well proved and made ouâ— before you can quietly and confidently rest on Consciences Testimony as to any part or piece of your way whether it be in reference to the Sanctification of the Sabbath to conferring on a spiritual subject to prayer to praise to reading to hearing to eating to drinking to buying to selling to building to planting c. But we shall here restrict the inquiry mostly at least to Religious things or actions that are Religious in their own nature First then Conscience must be satisfied in this Whether that which ye have done be on the matter approven of God or not It is certainly true ye will say that prayer in it self is approven and so it is but was such and such an expression that ye uttered and such a word that ye spoke and the arguments that ye made use of in prayer right before God If the matter be not right Conscience cannot speak for you Though a man should be as warry and circumspect as may be in cheating circumven â—ing and deceiving of his neighbour its impossible for Conscience to give him a good Testimony anent it or any other such action because it s on the matter sinful ye must once then be sure and clear in this that what ye speak or do in prayer or any other thing is as to its matter according to the will of God 2ly Conscience must be satisfied in this not only whether the thing be lawful in it self but also whether it be a thing lawful to you at such a time and that to which ye are particularly called For many things are lawful which are not expedient And many things may be expedient at one time which will not be expedient at another take it in the instance of prayer wherein Conscience will not approve us though we be right in it on the matter if it be not rightly timed or if we be not then called to it This is to be taken heed to especially in things that are on the matter indifferent and in the timing of such commanded duties to which God hath not set and fixed a particular precise time but left them to Christian prudence to be gone about by persons at these times which are most seasonable and as they are called to them 3ly When ye are thus clear as to the matter season and time and as to Gods calling you to such and such a duty whether did you acknowledge God in your undertaking of the duty was he looked to for direction and guiding in it and for his blessing on it and depended on for throw-bearing according to that notable word Prov. 3. 16. In all thy wayes acknowledge him and he shall direct thy paths In this also Conscience must have satisfaction 4ly What Motive did set you on to such and such a duty and from what principle did you do it For a duty or action may be right on the matter and ye may also be called to it and yet if ye be not sweyed to it from a right motive and principle it will marr your peace and stand in the way of Conscience testifying for you that is Though you should do a thing that is right if ye be not sweyed to it out of Conscience from the awe of God from love to him and from obedience to his command it is faulty in so far and ye cannot in so far have peace nor the approving Testimony of your Conscience therein But if a man indure grief and suffer wrongfully for conscience towards God it is thank worthy â—aith the
〈◊〉 sinner can never have the Testimony of a good Conscience nor any the least measure of that solid joy or peace that flows from it for as the Prophet Isaiah sayeth Chap. 57. v. last There is no peace to the wicked saith my God SERMON V. 2 COR. 1. 12. For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity notwith fleshly wisdom but by the grace of God we have haâ— our conversation in the world and morâ— abundantly to you-wards THere are many duties and pieces of Christianity whereof the world neither knows the excellency nor the difficulty men are for the most part disposed to think that Religion is a thing of very little worth and very easiely come by when they shall find it convenient for them to look after somewhat of it because they never set themselves seriously and in good earnest to practise it nor to experience the choice and excellent advantages that come by it And we verily suppose that there are not two things in Religion less known and believed then the difficulty of attaining to a well-grounded Testimony of a good Conscience and the unspeakable excellency of it with the great advantage that comes by it when it is attained and intertained We spoke before to you of the great refreshing and joy which the well grounded Testimony of a good Conscience yeeldeth and of the great difficulty that there is to attain and come by it as being the result of much diligence labour and pains in solid answering of many questions Before we proceed any further there may arise here a Doubt or Objection which would be cleared and answered viz. If a particular search and examination as to every action and duty be necessary yea if it be possible ere the Conscience can give a good Testimony and if so how a person can possibly have peace in reference to his bygone way when in seeking to review it and to reflect upon it he finds it impossible to examine every action and the circumstances of it We conceive it to be necessary to answer this Doubt or Objection though we confesse it is very difficult to do it to full satisfaction there being especially extreams upon both sides some being ready to take an undue liberty and latitude to themselves on the one hand when any allowed qualifications are offered and others being in hazard to faint and be discouraged on the other hand if the matter be kept in a peremptory state without due qualifications and cautions And yet we are sure that the right preaching of the Gospel if we could win at it will neither louse reins to lawless and sinsul liberty to carnal persons nor make sad the hearts of these that ate gracious and tender nor put them on the rack nor involve them into a labyrinth of inextricable intricacies and perplexities For answer then to the Doubt or Objection 1. It is indeed expedient so far as a Believer can win in self-examination to reach his particular actions and the particular steps and circumstances of them wherein Iob and others of the Saints have win a great length and the expediency if not necessity of it appears from this because by this means Believers win to more distinctnesse and stayednesse in up-taking of their case 2ly We think that the distinct examination of all particulars in a mans life and of the several questions that Conscience may propose concerning them is not possible in it self and therefore not simply necessary as to the makeing of this duty practicable for if we could possibly as we cannot go through all our Actions and all the circumstances of them through out our whole way it would take up more of our time to examine then we have for practice if we should be put to reflect particularly on every thing that we have done on what hath been committed and on what hath been omitted and the several aggravations and circumstances of every one of these and to go through every one of them according to the exact Rule it would take us many dayes yea if the Conscience should give way to scruplousness in this there should alwayes be an examination of our examination which yet may and in some cases ought to be and so on in infinitum that there should never be an end of this work to the exclusion of others clearly called for which cannot be That is not then we conceive the Lords end in pressing on us this duty of Self-examination whereby he designes to extricat the Souls of his People out of disquietnesse and not to involve them further in it Yet 3ly We say that its necessary as to Believers peace in their duty that they examine the series of their way though they cannot reach every particular action or all its circumstances and that they think no duty to be so clear nor any sin to be so little as resolvedly to passe it without reflecting on it so far as is possible and in examining the series and tract of their way They would consider 1. The matter of their actions whether it was good and approven of God or not 2. The manner of them Whether they have endeavoured to do things after the due order and in the prescribed manner 3. What they proposed to themselves as the general main end and scope of their actions whether it was the glory of God oâ— not we find much of the Saints Testimony of their Conscience to be founded upon this as we may see here in Paul We have had sayes he our conversation in the world and more abundantly to you wards not with fleshly wisdom c. And in David who 〈◊〉 Psal. 119 59. I thought on my wayes and turned my fâ—et into thy testimony There is great difference betwixt a mans way or path and every particular step of his way or path David proposes to himself the series of his way to be examined and wherein he found himself faulty he makes haste to go out of it and turns his feet into Gods testimonies He was endeavouring to be watchful in every step of his way while it was before him to have it right but when he reflects it being impossible as we have said to look on every step of his way and to examine it according to the Rule he looks upon the series of it on the matter manner and end of his walk in the tract of his life and in this respect he sayeth Psal. 18. 21. I have keeped the wayes of the Lord and have not wickedly departed from my God As Iob Chap. 23. also doth My soot hath held his steps his way have I keeped and not declined 4ly Believers would not only look to their way but there are some actions and steps of their way at some special times that they would be more particular in the examination of then at other times and of every action though they would not designedly seclude any as God in providence calleth them to it and
to speak of I shall only say that if we compare the universality of the Command with our obedience thereto and try if the one be as universal as the other is if there be a respect had to all the Comâ—nds to these of the first as well as to these of the second Table of the Law to these of the Gospel as well as to these of the Law and if we take a view of our Conversation in whole and in the parts of it in the Duties of Worship and in the Duties of our particular Callings Stations and Relations If a good Conscience hath been singly aimed at in all these at all times sabbath-Sabbath-day and Week-day in all conditions in prosperity and adversity in all places at home and abroad in the Shop and in the Family in Journeys by Land and Voyages by Sea for Conscience comes in as concerned in all places and in all Companies and will put the question whether we be called to go to such a place and to be in such a Company or not and will expect an answer as to all these Things Conditions Times Places and Companies If I say we try Conscience as to all these we will find that a good Conscience is a very rare thing and that it is not so easily either attained or intertained as many imagine it to be and that withall its evident and undenyable hence that the Consciences of most men and women are not so good as they are ready to averre them to be which they will one day find if a gracious change prevent not to their unspeakable and irreparable loss and prejudice SERMON II. HEB. 13. v. 18. Pray for us for we trust we have a good conscience in all things willing to live honestly TRUE Religion and godliness consists not only in the illumination of the mind and in the conception and contemplation of the Truths concerning God and the Gospel but also and mainly in the practise of the known Duties thereof and very ordinarly there is more of the concern of Conscience and of its solid peace in the practise of more common and well known Duties that are even at our hand then in the speculation of and painful search after things that are more mysterious and obscure We would decry none of these nor diswade any from a sober inquiry after them who are more called to it than others yet we would give every one of them their own due place and would by all means take heed that we separate and divide not the power and practise of Religion from the Theory thereof and that we prefer not the search after some more cryptick and dark things in Religion to the serious practice of the more plain and obvious Truths thereof For the preventing whereof as by other means so we find the Apostle very ordinarly in the close of his Epistles after more Doctrinal Discourses subjoyning some plain and familiar Directions concerning the practice of such Duties that are generally known and acknowledged amongst which this is one viz. Prayer for one another and more particularly and especially for the Ministers of the Gospel pray for us faith he in the first part of this Verse We would then learn conscienciously to improve our Light and Knowledge towards the practice of the Duties of Religion and most of these that are most necessary And particularly we would learn to lay due weight on the practice of this Duty Ministers would neither disdain nor think shame to call for the help of the peoples Prayers Neither would people neglect nor think it needless or a burden to them to take a serious lift of their Ministers in their prayers to God When we press obedience in all things as the evidence of a good Conscience we would press obedience to this amongst the rest which whoever neglect will in so far mar the peace of their Conscience before God For they cannot have a good Conscience in all things if they neglect or flight this piece of their Duty Therefore without further insisting in it we exhort you in the Name of the Lord Pray for us The other thing in the Verse whereof we began to speak the last day is the Reason or Motive whereby Paul presses them to this Duty by which an Objection is obviated They might be-like say at least think that he was an aspersed reproached and ill-spoken of man and that therefore they had but small ground of incouragement to pray for him No sayeth he notwithstanding these aspersions which are false and groundless pray for us for we trust we have a good Conscience in all things And because this assertion might look bigg he qualifies it in the words following wherein he clears what he means and proves that he spoke not at random We have a good Conscience willing in all things sayeth he to live honestly We may and do fail and come short as to the length we should be 〈◊〉 but its beside our purpose our desire design and indeavour is faithfully to approve our selves to God in all things Observe 1. Here that an honest and good Life or Walk and an honest and good Conscience go together There is alwayes a suitableness betwixt the testimony of a persons Conscience within and the ordering of his Walk and Conversation without Or thus as a mans life is so is his Conscience If the Life and Conversation be honest then a man may have and hath an honest and good Conscience but if his Life and Conversation be untender dishonest profane and louse he cannot possibly have a good Conscience as the Apostle plainly affirms Titus 1. 15. And the reason of it is clear because Consciences well grounded Testimony must be according to Truth and speak out the thing as indeed it is and as when the thing is ill and wrong it cannot speak peace and good so when the thing is right it will not speak ill For Use of it do not separat these things which God hath conjoyned Think never to have a good Conscience when ye have not an honest Conversation It may be found without the accomplishment of a very diligent search that many do presumptuously and groundlesly speak and boast of a good Conscience when there is nothing in their Conversation that looks like it let be warrands it but if ye would certainly know the companion of a good Conscience take it from Paul it is even a living honestly I would only here have you to take this Caveat in the by when we say that a good Conscience and an honest life or walk go together we would not have you to look to the connexion of these two so severly and rigidly as if there could not be a good Conscience but where there is an honest walk in its perfection without all slips or failings for we are now speaking of a deliberat fixed and settled purpose and sincere indeavour to live and walk honestly which may consist with slips and fallings of infirmity This willingness to live
eats out the very life and feeling of the Conscience though it will be found to be a Conscience still and a Conscience that will speak and speak aloud one day albeit in Gods righteous Judgement it be silent now 3. We may also see here the reason why many persons are so very filthy that sin becomes a delight to them so that the sin that others could not sleep with they cannot sleep till they get it committed because thorow a custom of and continuance in sinning their mind and Conscience is defiled 2ly Observe That a man before he be purged by Christs Blood hath his Conscience wholly defiled Not only in part as we said of the Believer but wholly before he be in Christ and be purged by his Blood he is like that wretched Infant described Ezek. 16. 5. which description sets forth to the life what these people were before God entered in Covenant with them cast out in the open field to the loathing of their persons unsalted and unswadled with their navils uncut wallowing in their own blood and having no eye to pity them And thus are all men and women without exception before they be in Covenant with God they are wholly in a state of irreconciliation and enmity with God whose Law does not only condemn this and that work or deed of theirs but all of them as but dead works Their very state and person is condemned their peace if they have any is no solid peace none of Gods peace for there is no peace nor ground of peace to the wicked sayes my God Isai. 57. Their inclination is wholly depraved and corrupted all their Thoughts and Imaginations are evil only evil and continually evil as it is Gen. 6. 5. and as that often cited emphatick word is Tit. 1 15. To him that is defiled and unbelieving there is nothing pure Every practice of his the use of every thing is to him impure and his very mind and conscience is totally defiled And this will be yet more clear if we consider 1. The case that the man is in who is not in Christ he is without God without hope under his curse and the condemnatory sentence of his Law and can a man possibly have a clear Conscience that is under Gods curse and hath the Sentence of his Law standing over his head unrepealed Therefore he is said Iohn 3. to be condemned already and to have the wrath of God abiding on him 2. If we consider that a man in this condition is under the dominion of sin he is a captive of it and of the Devil at his will as it is 2 Tim 2. 26 So that there is scarce any motion or temptation to sin but he hearkens to it and complys with it his heart is open to swarms of lusts and as a Cage to unclean and foul Spirits Legions of Devils in a manner haunt him Now if such a man can have a clear Conscience ye may easily judge and yet such is the state and condition of every man by nature and therefore when Christ speaks of the Renovation of a man he sometimes calls it the casting out of the Devil importing thereby that every man in nature is a common receptacle as it were to Devils The 1. Use of this serves to teach us how we ought on the one hand to loath the state of Nature and how on the other hand we ought to love and long after a state of faith in Christ Jesus by whom only our natural state can be changed Is it not a wonder that so many rational men and women can live and ly still in their Natural state without minding or looking after a change Considering that this stands recorded of and against them That their very mind and conscience is defiled and that with dead works and that all who are not in Christ are so defiled vile and abominable that the most stinking dunghill is not so loathsom as the Consciences of such persons are O! What heaps and dunghils of Lusts what pudles and myres what kennels and sinks of pollution and noisome and poisonable filthiness are there What noisom and poisonable sins are drunk down with pleasure as so much sweet Wine all which are kept in retentis by the Conscience never one of them is forgotten though for the time the Conscience by its silence is supposed to have forgotten them yet it will set them all in order marshal them all as it were in rank and file against the persons who shall be found out of Christ in a most formidable manner it will not suffer one sin nor so much as one aggravating circumstance of any sin to be forgot It will bring forth all and charge them home furiously and irresistably This in Gods holy Justice will be the use of Conscience to all such persons It s not like a Conduit or Pipe that takes in at the one end and le ts out at the other but like a standing sink that still retains all that comes into it O! then what a foul and filthy bag to speak â—o is the Conscience of many a man and woman So that no Botch Bovl or Imposthume hath such vile filthy and abominable matter in it as it hath O! what a noisom and viâ—ely stinking smell will that putrid matter send forth when God pricks it This should make you all to loath living in your natural state and to long without lingâ—ing to be out of it It s like that many take it ill â—o have such things said or thought of them but I assure you all that are out of Christ whether ye have a more full or empty purse about you you have this filthy bag full of sin within you and while ye securely heap sins upon sins ye are treasuring up wrath against the day of wrath and of the righteous judgement of God The 2 Use serves to let us see what a poor and sory ground the most part have for their peace of Conscience we may in truth wonder how it comes to pass that many of you can have any peace having such a puddle of filthiness within you If it be true that your mind and Conscience is defiled which are the best things ye have and one day will clearly and convincingly make discovery of the truth of it O! how much hypocrisie and presumption will be found to be among you in stead of true and solid peace with which ye have nothing to do so long as these Whoredoms and Witch-crafts to say so of filthy sins are with you unpurged away by the blood of Christ. The 3. Use serves to demonstrat and clearly to hold forth the absolute necessity of Jesus Christ and the transcendent worth and matchless excellency that is in him that even when a man is thus defiled and polluted by sins these dead works there is access by his blood to get the Conscience purged and this is the thing that we would mainly point at from these words and which we intend God
house beside it We will not say but many filthy things may be in a pure Conscience but it does not comport wel with them nor digest them They are as lukewarm-water to a mans Stomach that he cannot keep but must needs vomit up again and he is sick till he do so 5. It s a good token of a pure Conscience when the man cannot endure to be at a distance from Christ but hath many errands to him would fain be near him yea would fain abide constantly with him as well as in him by Faith when he would ly beside him as beside the Fountain to be bleatched there so to speak because he kâ—ws that no sooner wil he go from him but his Conscience will be defiled and he loves so well to be clean and loves Christ so well that makes him clean that he likes well to be always near him This is a good token of a person that hath a pure Conscience Because as it betokens a great loathing of filthiness so it betokens a great respect to Christ on this account as to the maker and keeper of the Conscience clean and on the contrary it s a very evil token when persons will pretend to a pure Conscience when yet they will not go to the Fountain for a very long time if at all and when they go if we may speak so they scarce give their Conscience a dip or a little sprinkling or syning as we use to speak but they are away and gone again But a serious tender and purged Soul will no sooner perceive a â—oul stain or spot but it repairs quickly to the Fountain of Christs Blood to get it washed out And O! but its precious to him and he never thinks himself to be right and well but when he is there and near to him It s true he cannot alwayes be in Prayer or in other Duties of Worship yet he endeavours to be in the habitual exercise of Faith corresponding with him for attaining and keeping a clean and undefiled Conscience SERMON II. HEB. 9. v. 14. and 10 v. 22. How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your conscience from dead works to serve the living God Chap. 10. v. 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water IF we knew what sort of Consciences we naturally have and were suitably sensible of the evil state of them it would be to us as good News from a far Countrey to hear how they may be gotten purged and made good and how little soever men think of this now and how ever easie they fancy it to be to get their Consciences solidly quieted and calmed there is a day coming when sleeping and secure Consciences will be awakned and when it will be found more easie to endure the greatest toil and the most exquisit torment on earth then to wrestle with and to be closely pursued and constantly haunted by the terrours of an evil and awakned Conscience which will roar against men as a lyon and tear as it were the very caul of their heart Then O! then they who would never be perswaded before to believe what an evil and defiled Conscience is nor what the benefit and advantage of peace with God and in the Conscience is shall be made to their eternal prejudice to know the truth of both In both these places now read in your hearing the Apostles scope is to commend the transcendent worth and matchless excellency of Jesus Christ and the incomparable efficacy of his most precious blood from this noble notable and non-such effect of it viz. That when nothing else can lay or allay the storm and tempest of an evil Conscience nor purge it from these defiling dead works this blood can do it to purpose and effectually when applyed by Faith when no legal Sacrifice nor washings that sanctified only to the purifying of the flesh could reach perfyting the comer thereto as pertaining to the conscience as it s said Chap. 9. v. 9. Neither could deliver him from an evil Conscience and give him confidence and boldness in drawing neer to God over the belly of many quarrels and grounds of challenge the blood of Christ can as it is Chap. 10. v. 22. We left the other day at speaking somewhat to that natural pollution that throughly affects the hearts and Consciences of all men before they be by the blood of Christ purged and the Apostles taking such pains to hold out this shews plainly that it is a matter of greatest concernment to Christians to know the way how to get their Consciences purged from that deep defilement of sin wherewith they are polluted for is it not his manner to insist in any thing that is not of concernment to the people of God who will readily from the sad and doleful experience of their own pollution be induced to think that this truth is such and ought to be esteemed so by them 2ly Observe That there is nothing that Christians should more aim at and endeavour more to be in the practice of then to be following that way whereby they may get their Consciences purged and more particularly these who have had their Consciences again defiled after that they were once purged no main infected with the Borch or plague hath more need of cleansing from it then the man whose Conscience is infected and defiled with the dead works of sin needs to have it purged from them by the blood of Christ. We shall but very briefly to make way for that which we would mainly be at hint at two or three Observations from both these verses now read put together first then Observe from Chap. 10. v. 22. That a Conscience not purged by the blood of Christ is a very evil thing which we will find to be a very sad truth if we consider the unpurged Conscience either as it s awakned or as it s not awakned but asleep which is ill both ways It s ill if it be awakned and the terrours of God be fresh upon it who can express or adequatly conceive the terribleness of such a case The spirit of a man may sustain his infirmity and wrestle through many crosses but a wounded a wrath-wounded spirit or an ill Conscience rouzed by the terrours of the Almighty God who can bear This hath made some with Iudas the trai tour rather to choise death a violent death inflicted by their own wretched hands on themselves then life whereby they have desperatly run themselves under the wrath of God to the full O poor silly miserable shift and evasion to flee from some smaller fore-parties as it were of the wrath of God on earth into the very strength and main battel of it eternally in hell this is infinitely worse then to leap out of the water into the fire Nay some of the most eminent
We would have the â—aith of this great truth well fixed and riveted that every mans Conscience whether awakned or not is still deâ—iled and polluted till it be cleansed and purged by the blood of Jesus Christ as bodily or outward exercises profit not as to this So the mouth of the Conscience will not be stopped till it get of this blood So that if it should be said Who will lay â—ny thing to the charge of â—ods elect As it is Rom. 8. The Conscience will answer I have many things to lay to their charge till that sweetest word that is â—ubjoyned be spoken to it for stopping its mouth it s Christ who died shedding his blood or rather is risen again then and never till then will it be quiet In further prosecution of the Use of this Doctrine We wold have you to know that there are four wayes that men are ready to take for cleansing and purging of the Conscience some one and some another of them which are all if there be no more ineffectual for reaching the real purgiâ—g and solid satisfaction of the Conscience which ye would therefore be aware of As 1. Some endeavour to divert their Conscience and to seek a Suspension of its purâ—ing the quarrel against them pretending some other uptaking business as Felix did Acts 24. Who finding himself beginning to tremble at the Apostles searching and powerful discourse and unable to stand before his own awakning Conscience he seeks as it were a Suspension from it for a time saying to the Apostle and to 〈◊〉 Conscience on the matter Go thy way for this time and I will call for thee when I have a convenient season Hence when some persons are in heaviness or in some â—it of exercise of Conscience they will 〈◊〉 to some 〈◊〉 and â—cund friend or to some game 〈◊〉 〈◊〉 〈◊〉 â—way oâ— possibly to a four hours to drink it down and the devil is as busie to 〈◊〉 on the divertionâ— if there be such a friend to make a visit he helps them to 〈◊〉 it over and to bâ—nish that melancholâ—ous 〈◊〉 and so to bring the person to bear down this trouble of his Conscience as a silly despicable fancy and as if it were for their good to do so I beseech you beware of binding up your Conscience thus else it may grow worse on your hand it s even as 〈◊〉 a man that hath a sore and aiking hand should cut it off or as if a part of his flesh were pained and he should clap a hot burning iron on it and yet this is a way that is very frequently taken by men who cannot indure to converse with their disquieted Conscience and therefore they labour to quash and quench any begun exercise in it whether under sickness or any other cross dispensation or at a Preaching or Communion It may be that many of you have had some such thing and it hath been driven or it hath worn away and ye cannot tell how 2ly Another way is also too ryff and ordinary and that is by seeking to stop the mouth of Conscience by some other thing then by the blood of Christ hence some under terrible convictions will promise and vow iâ— they drank excessively before that they will do so no more That they will not go to such a Tavern nor to such a company for this and that long time some will it may be after the committing of such or such a grosâ— sin vow noâ— to eaâ— flesh on such a day of the week throughout their whole life they will it may be vow to be more religious but so soon as the conviction or trouble is over they remain still the same and their Conscience lets them alone they take their own sinful latituds and are found to have been all along and still the same old carnal men because they aimed nor singly at peace with God through Christs blood but for the â—ime to stop the mouth of their Conscience 3ly Some seâ—k to compense the Conscience or to compense sin to the Conscience and not to purge it they will it may be take some pennance on themselves and this is it that leads not only Papists to their pennances whippings pilgrimages c. but many ignorant Protestants to make peace with their Conscience by a covenant of works They will pray and seek after tears in prayer they will invite in a manner themselves to mourn they will give some thing by ordinary to the poor and set themselves to amend some things for the time to come and yet the defilement and pollution of Conscience â—yes on still unremoved because they never be-took themâ—elves to the right fountain to wash at to the blood of Christ to be purged Hence the Iews ordinarâ—ly betook themselves to their sacrifices and legal waâ—hings and purifyings when they sinned if they brought a bullock calf lamb or a goat they thought they had done enough and therein had a sort of peace sâ—ch as iâ— was but sayes the Apostle it was not that which made them 〈◊〉 as pertaining to the Conâ—cience none of these nor all of these could purge or truely pacâ—sy it because they could not take away the quarrel betwâ—xt God and them and thus many professors of the Gospel betake teemselves to external ordinances or outward performances of duties and rest on these I do not condemn nor diswade from these duties which are good in themselves because commanded by God but your resting on them and would have you to put a difference betwixt founding your peace on them and the founding of it on the blood of Christ applyed to the Conscience by faith O! seek not thus to bribe the conscience for as it will not be boasted so neither will it be bribed 4ly There is another way that being rightly made use of hath its own commendableness in it which is when persons are under some trouble or disquieâ— of Conscience they betake themselves to Conferâ—nce it may be with some exercised Christians holding ouâ— their case to them for some ease and quietnesse which as I said is good and commendable in it self and may through Gods blessing do good if the end be to be helped thereby to go to the fountain of Christs blood and wash there but it s our fault when in the use of this mean of conference we seek to have our Consciences quieted by arguments while in the mean time the blood of Christ is not by faith had recourse to for cleansiâ—g and calming of it I suppose the ablest of men whether privat Christians or Ministers of the Gospel were speaking to us never so convincingly and comfortably and were holding out evidences to us sound in themselves of a good stare if as I just now said there be not believâ—ng application made to the blood of Christ for taking away the ground of the quarrel betwixt God and us there is no reasoning nor evidence whatsoever that will or can give a well grounded peace to the Conscience
and repentance for sin nor of challenges on that account these may and should be where the blood of Christ is made use of and applyed by faith to the persons Conscience They will not marr this confidence and boldness nor full assurance of faith that we speak of but rather further it as is clear from the drawing near of the Saints to God recorded in the Scripture As for instance in that woman spoken of Luke 7. 38. who weeps and weeps so abundantly that she washes the Lords feet with her tears yet she draws near to him with confidence nay this drawing near with full assurance of faith doth not remove all fear looking on fear as it carries along with it the consideration of the infinit distance and dis-proportion that is betwixt the majesty of the great God and a finit seckless and sinful creatures nor that holy awe and fillal reverence that is due to him and well consistent with this full assurance of faith nay inseparable from the lively and kindly exercise of it But it supposeth these Four 1. That the Believer fled to the blood of sprinkling may boldly go to God in prayer as if his friendship with him in Adam had never been broken as the Apostle insinuats v. 19. while he sayes Having therefore brethren boldness to enter into the hollest c. There is a liberty and boldness as I just now said allowed him to call God Father as if the former covenant had never been broken by a Son turning a Rebel and Traitor The covenant of grace under the bond of which he is brought as Gods confederat making the relation to him as neer strait kindly firm and sure as it was in that other with considerable superadded advantages 2ly That he may meddle with and make use of the promises of pardon of sin of sanctification of throw-bearing in affliction of quickning of peace of comfort c. according as he stands in need with confidence and may draw near with full assurance of the faith of Gods faithfulness as to the performance of them in his own measure manner and time so that if the Believer could as fully and strongly exercise his faith on the promise as he hath warrand to do he might with as much confidence and fulness of assurance cast himself on them â—s Adam in innocency did on the promise of life in the first covenant because the blood of Christ applyed by faith giveth as real just and legal a right to the promises of the covenant of grace as Adam had to the promise of life by the covenant of works the condition of that covenant viz. perfyt holiness and obedience is fulfilled by Christ in our name and room 3ly That the sprinkling of the Conscience by the blood of Christ giveth the Believer a well grounded hope of heaven of eternal life and of glory even of all things that are contained in the promises Therefore Heb. 6. 11. The Apostle exhorts Christians thus Shew furth the same diligence to the full assurance of hope to the end and be followers of them who through faith and patience have inherited the promises The lively application of faith to Christs blood reaches to the full assurance of the hope of all that is contained in the promise and if the promise be a solid and firm ground and if faith lean realy and strongly to it hope may well expect the great things in it 4ly The Believer who hath his Conscience sprinkled with this blo◠〈◊〉 expect full and through publication of absolution and justification in the court and before the tribunal of God at the day of judgement as the divine historian gives ground of hope Acts 3. v. 19. And in the court of the word and of his own Conscience here in this life He hath ground with the Apostle Rom. 8. to say nay triumphantly to boast and bid an eternal defiance to all that would offer at it Who shall lay any thing to the charge of Gods elect It is God that justifies who is he that condemneth He may say that indeed he was owing and a debter once but they cannot crave payment of and satisfaction for the debt from him now because by the blood of Christ he is acquit For it is Christ who hath died yea rather is risen again who is at the right-hand of God making intercession for us The believing elect making the right use of this blood of this most precious blood of Jesus Christ may humbly and confidently expect all these things from and by it O! great and glorious expectation As for the 2d thing how or after what manner or by what means this unspeakably excellent priviledge of drawing 〈◊〉 with full assurance oâ— faith with holy boldness and confidence to obtain all these great things may be attained and win at It is answered in the words going a little before Having therefore boldness to enter into the holiest by the blood of Iesus let us draw near c. It s supposed 〈◊〉 That there be a fleeing to Christ for satisfying of divine justice 2ly That application be made to him for â—ging pacifying and satisfying the Conscience 〈◊〉 it is with the Conscience in this case as it is with the Sea after a great storm which after the ceasing of the storm will fro some time have its waves much tossed and 〈◊〉 in great agitation so after divine justice is pacified and â—almed â—o speak so by the Souls fleeing to Christ for satisfying thereof there may remain still for a while shorter or longer as he shall think fit some raging as it were some trouble tossing and agitation in the Conscience of the Believer as we may see in that instance of David who after the prophet Nathâ— had made intimation of pardon to him yet is still in considerable disquiet and agitation of his Conscience as the 51. Psal. gives us an account Now as for the attainin of calmness tranquillity and peace to the Conscience we would say that whatever is necessary and requisit ing the application of Christs righteousness for making of our peace with God the same is needful to calme and give peace to the Conscience What is that will ye say See Rom. 4. 5. To him that worketh not but believeth on him who justifieth the ungodly his faith is counted for righteousness which being joyned with the words in the text sayes that the way to this peace and calmness is first not for persons to staift or refuse their debt but to take with it 2ly To renounce and disclaim all possibility to satisfie divine justice themselves 3ly To flee to Jesus Christ and through virtue of his satisfaction and blood and the covenant of his grace to rest on him for pardon To believe on him tho someway ungodly who justifieth the ungodly For it is not enough to take with our debt and to quite and renounce the covenant of works except we actually rest on Christ by virtue of the covenant of grace This is it
excellency and efficacy of it shines furth in the tenderness of the Person that applyes the remedy to such a loathsome sickness and otherwayes insutable desease or by any other hand but Christs Having sayeth the Apostle such an high Priest over the house of God â—et us draw near The Physician is Jesus Christ himself his blood is the cure and he also is the applyer of the cure and O! how very tender dexterous and simpathizing is he he even excells in such cures to admiration He is a high Priest that is holy harmless undefiled separat from sinners and higher then the heavens He is holy and harmless himself he loves these qualities and is able and willing to work them in these that come to him and such an high Priest became us He is one that hath compassion on the ignorant and such as are out of the way who was in all points tempted as we yet without sin That he may from his own experience the more kindly and strongly simpathize with his People and succour them in all their temptations an high Priest that is touched with the feeling of their infirmities The aâ—king of the least finger or toe in his mystical body stounds up as it were to the very heart of him who is the head thereof And Chap. 2. It behoved him to be made like to his brethren that he might be a merciful and faithful high Priest c. 4ly The excellency and efficacy of it appears in this even in the exceeding great freeness of his applying this cure There is no more required but to come and receive it to come however unclean and be sprinkled with his blood to confess the debt of guilt and draw out an extract of the discharge by virtue of his payment thereof And if there be any pollution in the Conscience any challenge or sore whatever it be he furnisheth the remedy and cure freely and frankly Now a Word to the 2d thing viz. The necessity of this blood of sprinkling If it be so as we have said if it be so virtuous and efficacious is there not here an encouragement for the guilty to flee to this blood and is there not a necessity to make use of it a very pressing and vehemently urging necessity for as it was not possible for the man slayer to stand with safety before the avenger of blood out of the city of refuge so no more can the guilty sinner stand before his own Conscience and far less before the Tribunal of God Who is greater then the conscience till this blood be fled unto and till he get his Conscience sprinkled with it And therefore seeing ye have Consciences and guilty Consciences many sins on your score and though the Conscience now sleep it will most certainly once awake and turn a hot and hard pursuer far beyond what ever any avenger of blood was and the longer that it sleep it will pursue the harder and seing Christ Jesus is as a city of refuge to whom ye may now flee and be sase Consider O! consider these words of the Apostle of the Gentiles Acts 13. 38 39. Which we in the name of the Lord say over again to you Be it known unto you men and brethren that through this man is preached unto you forgivenaess of sins and by him all that believe are justified from all things from which ye could not be justified by the law of Moses And it is the great end and design of the Gospel â—o proclaim the mercat of grace and to make this offer unto you sinners freely seing I say all this is O! takewith and be humbled under the sense of your guilt from which ye cannot be pessibly delivered any other way and come forward and make use of it And be-think your selves seriously I beseech you if this day of salvation be sitten and if this offer of grace be despised your Conscience may and will certainly waken upon you yea warr upon you most terribly and ye will never get it quieted but if ye will now in time imbrace and make use of the offâ—r We dare confidently say to the commendation of Gods grace and of the efficacy of this precious blood of Iesus Christ that the sinner can never lay before Christ that sin with what ever aggravations of it nor the disease how filthy and loathsome soever it be but the blood of Christ applyed by faith can aboundantly satisfie Gods Justifie for it and pacify and purge the Conscience from the guilt and defilement of it And if God be pacified the Conscience being his deputy dar no more challenge and pursue to death no more then the avenger of blood could the Man-slayer when once got within the city of refuge or the destroying angel who smote all the first-born of Egypt could or did destroy the Israelits whose houses were be-sprinkled with the blood of the passe-over Lamb. The 3d Use is For strong consolation to Believers in Christ And it is threefold 1. Under the rise of a challenge when the Conscience pursues because there is here a city of refuge to run unto A Mediator for sinners A shield or targe to keep off such a Daâ— and to quench or ward off the deadly wound of it Let us make the supposition and blest eternaly be God through Jesus Christ it s but a supposition What if this had not been How dreadful would the very apprehension of a challenge let be of the vindictive wrath of God have been 2dly To the sinner that flees to this city there is strong consolation in this respect that he shall be made welcome and therefore the Believer needs not skar to make use of Christ nor to come to this blood of sprinkling for he waits for imployment and its the more to the praise of his exquisit skill the moe be cleansed and cured by him through the vertue thereof ye may therefore come and not only so but come with full assurance of faith of attaining whatever ye want and would have Come therefore Believers boldly to the throne of grace that â—e may find mercy and obtain grace to help in time of need as on this ground the Apostle exhorts Heb. 4. 3ly These that have fled to this City of refuge may quiet themselves they are at peace with God and with their own Conscience their peace is as sure as Gods Covenant that cannot be annulled nor altered is And as Christs purchase is of worth and efficacy if the covenant of grace be firm and sure and if this blood of sprinkling be of value and efficacy they have certainly solid grounds of peace and consolation and therefore we exhort Believers in Christ on all occasions to flee to this city to renew your applications by faith to Jesus Christ and after every defilement to be-sprinkle your Consciences with this blood and then comfort your selves in it and bless God who allows such large and strong consolation on you and the Mediator who hath purchased it for you by
this his own most precious blood But some tender and exercised Soul will belike here Object and say Is it not presumption for me to comfort my self under challenges for sin I answer no Thou taking with the challenge and being humbled for the sin that is the ground of it and betaking thy self to this blood of sprinkling for pardon and purging because the Apostle commands thee to comfort thy self and sure he commands none to presume To whom I pray is it that he speaks here Is it not to them that have an evil conscience at least in part and what sayes he to them Let us draw near in full assurance of faith and on what ground Having our hearts sprinkled from an evil conscience When the Conscience through guilt challengeth we are called to flee to this blood and having sprinkled it there with we have warrand to draw near and it is not presumption to do so nay resting on Christ and comforting our selves in him under challenges taken with argues strong faith wherein he hath great complacency and whereby he is much glorified for presumption will never stand before an evil Conscience nor credit Christ when Conscience sharply challengeth So that if ye come by this new and living way it is not presumption to lean to Christ but that is presumption to lean to any other thing nay the more humble boldness and confidence there be under challenges it argues as I just now said the more and the stronger faith because it s the more sickerly founded on the covenant of God and on the blood of Christ and it gives God most glory when the difficulty is greatest It is no great practique to calm the Conscience when there is no storm but then indeed it is so when there are many waves and billows of challenges and discouragements rising and swelling high in the way to go over all these and to grip hard to this rope cast out by him and confidently though humbly and in fear to make use of this remedy which he hath graciously proposed It will never be accounted presumption by him for serious souls to take to themselves Gods allowance on them which is strong consolation to them who are hotly pursued and flie to this city of refuge but it may very readily be accounted presumption to cast at his allowance he knows well who hath the tongue of the learned when to give a word of consolation and to whom and we are not to be wiâ—er then he The 4th Use is for advertisement and warning to others who are not Believers but ly still in unbelief and slight our blessed Lord Jesus O! what a dreadful disadvantage and premunire to speak so will ye fall under your condition is fearful beyond what words can express or thoughts fully comprehend Though your Conscience sleep now It will up upon you and the longer it sleep it will to speak so waken the hungrier and gâ—aw the soreâ— This O! this is your great prejudice ye make your selves obnoxious to the fearce wrath of the Almighty God and to the biteing challenges and tormenting accusatsons of your own evil Conscience which will be more terrible to you then if hills and mountains did fall on you the one will be called and cryed for as a favour in comparison of the other it will in that day appear that an evil Conscience was and is a dreadfully evil thing and ye will have this aggravation of your guilt even the dispising of the Redeemer and of the dear price of his precious blood paved for the Ransome of Sinners of the Physician that offered perfectly at his own cost to cure you and of the Cautioner that offered freely and frankly to pay your debt â—nd this will wait upon you to make the prickings and peircings the woundings and stoundings the gaâ—lings and gnawinâ—s of the Conscience moâ—e deep and intoâ—lerable Therefore let â—e in the name of the Lord who is in earnest with you and we desire according to our measure to be in earnest with you warn you to flee from the wrath to come O! know that ye have Consciences and that they as I said before will once awake and when they shall begin to be rouzed O! but they will challenge and accuse in a dreadful manner lay your account to meet with such un answerable challenges and confounding accusations and if there be no other ground whereon ye can with safety bottom the eternal salvation of your immortal Souls but the righteousness of Christ If nothing can possibly purge and pacify cleanse and calme the Conscience but coming to and washing at this fountain of the blood of Christ O! come in time if ye cannot wash your selves put him to it as David doth Psal. 51. when he cryes wash me cleanse me purge me wash me throughly from mine iniquities It will be no excuse I assure you it will be no plea nor apologie for you in the great day to alleadge that ye could not do it since he offered himself as a fountain to wash at and to wash you all in particular that hear me this day and is doing so very seriously just now if you will imploy and put him to it Consider that sad word Ier. 13. 27. Wo unthee O Ierusalem wilt thou not be made clean when shall it once be it is not canst thou not make thy self clean but wilt thou not be made clean To wit by me who am able to do it and offer to do it freely if thou beest but honestly willing This will be the loud and terrible voice wherewith God and the Conscience will in that day cry to many a man and woman that lived under the Gospel and had this offer Wo to thee thou wouldest not be made clean Thou wouldest not make use of the blood of Christ of this blood of sprinkling when it was in thine offer Thou wouldest not come to him that thou mightest have life Thou wouldst not-take him for a Physician to heaâ— thee but chose rather to ly still wallowing in thy filthiess and to rot away and die in thy sores and wounds then to come to him to be cleansed and cured by him though he offered to do both very freely amongst all the wâ—es that will be denounced then and executed against sinners those against professing Christians who lived under this Gospel and refused to come to Jesus Christ for Life and neglected so great a Salvation will be the loudest and most terrible the woes of Choraâ—in and Bethsaida and of Capernaum will be more inâ—ollerable in the day of judgement then those of Tyre and Sidon yea theâ— those of Sodom and Gommorrah How yet more terrible and intollerable suppose ye will be the wo and judgement of them that live now under the clear and bright Sun-shine of Gospel-light Let me therefore once more earnestly beseech and obtest you in the Name of the Lord by the love you profess to bear to your own immortal Souls to take with your sin and to flee and speedily to flee to this city of refuge set open before you least the avenger of blood the great avenger of this despised and trampled on blood of the covenant this blood of sprinkling over-take you if you seek not to draw near to God by this new and living way but live and die under your defilement and at distance from him Wo upon wo wo upon wo will eternally take hold of you FINIS Exod. 22. 28. Ps. 82. v. 1. 6. Iohn 10. 34 35. Math. 22. v. 21. 1 Pet. 2. v. 17. Rom. 13. v. 1. 5. 1 Pet. 2. v. 13. 14. 15. Tit. 3. v. 1. â— Tit. â— v 1 2 It would be adverted here at what time the Author preached these Sermons least several of his instances should not seem so pertinent It was when temptations to these things were strong This was in a time when places of power and trust were sought after offered and embraced under the Usurper * The Black-stone is a Seat whereon in some of our Universities young Scholars use to be set ordinarily not without great botâ— reluctation and fear when they are to â—e examined publickly by all the masters anent their proficiency in learning