he that fears God and works Righteousness shall be accepted Acts 10.35 This Proposition of the Apostle being no doubt true in every Age as well before as after Christ's Time there being but one way of Salvation both for Jew and Gentile and but one Mediator between God and Man who is called the Saviour of all Men tho' more especially of such as believe i. e. of Christians no other name being given among Men no other Mediator being constituted throughout the World beside him where by they can hope to be saved Acts 4.12 tho' how-and in what manner the Merit of Christ is applyed unto them that have no explicite Knowledge or Faith in him is a Mystery too high for our Reach and therefore as a secret thing belongs only to God The meaning of all that hath been said upon this particular is in short this That there must be not only a Rule but a Knowledge of that Rule before it can oblige Conscience Thirdly There is the Judgment of the Mind concerning our Actions a judging of them by a known Rule of what Kind or Nature they are whether good or bad well or ill done agreeable to the Intent of the Law or not From whence ariseth in the Fourth place The giving or passing Sentence upon our selves in reference to the Lawfulness or Unlawfulness of our Actions the acquitting or condemning our selves in our own Breasts and judging of our Spiritual State or moral Condition whether we are able to approve our selves unto God who is the strict Observer and supream Judge of all our Actions And from these two last Acts results the Testimony of our Consciences which if it vote on our Behalf yields us matter of Comfort in the midst of all our Sufferings enables us to hold up our Heads with Joy and gives us Confidence towards God whereby we may draw near with a true Heart in full assurance of Faith having our Hearts sprinkled from an Evil Assurance and our Bodies washt with pure Water Heb. 10.22 And again Beloved if our Hearts that is our Consciences condemn us not then have we Confidence towards God 1 John 3.21 But if the Testimony of Conscience make against us then it cannot chuse but afflict and disquiet us make our Countenances to fall and cause sad thoughts to arise within us which in some men is attended with greater Horror than in others according as Conscience is awakened or laid to sleep The whole Transaction of Conscience in this Affair is sometimes represented by way of Syllogism in three Propositions That which forms the first Proposition is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This makes Report of the Law and draws its Medium or Argument from thence That which forms the Minor is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Conscience This makes a particular Application of the Law or Rule unto a Man 's own self or brings it home to his own Case The Third infers the Conclusion from both and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Judgment of Conscience upon the whole whereby a man is able to judge of his Actions and pass Sentence upon himself either of Absolution or Condemnation Having resolved the first Enquiry What Conscience is it will from hence more easily appear in the next place 2. WHAT it is to make Conscience of our Actions or to live according to Conscience Negatively 'T is not to do what we list to walk at large or live at randome 't is not to be transported with Humour or Passion or Discontent 'T is not to act in Conformity to the Opinions of other Men or of a particular Sect or Party as such no nor always to follow the Dictates and Persuasions of our own prejudic'd and mis-inform'd Minds whereof notwithstanding some People are so very fond as to make no difference between Conscience and Prejudice Wherefore positively To act according to Conscience is to walk by Rule and live according to Law to frame all our Actions according to the Will and Direction of our Maker who hath absolute Authority over us and claims a greater Share in us than we can in our selves For Conscience is under Authority ty'd to a Rule and must have a Law for its Direction and Governance Now when we perform our Actions in such a manner as may be agreeable to the Rule which is given us for the right Government thereof and when the general Practice of our Lives bears some Proportion thereunto this is to make Conscience of our ways and to approve our selves to our selves in so doing That man therefore that hath no respect to the Rule of his Actions nor takes any care to render them in some good measure answerable to it such a one let his plea and pretence be never so specious and demure makes no Conscience how he lives and consequently can never expect the Testimony of Conscience on his side much less be able to Rejoyce in it Now the chief Rule or Law that is to direct Conscience and govern our Actions is the Canon of Holy Scripture the written Word or reveal'd Will of God This lays the strongest nay the only Obligation upon Conscience which can acquit us no farther than our Actions are correspondent to this Rule and unto which all others are subordinate and may be applied So that to live according to Conscience is to measure out our Actions by the Rule of God's Word to conform the General Practise and Course of our Lives unto the Law of Christ which is the most perfect Rule of Righteousness that is or can be given us and unto which all others ought to refer 'T is to live in Obedience to a Divine Command and to subject our selves entirely to the Will and Pleasure of him who hath the absolute Dispose and Government of our Consciences and to whom we owe all the Duty and Service we are capable of He that doth otherwise doth amiss and can never be able to justifie himself unto his own Mind much less answer it to God when he cannot do it to his own Conscience From what hath been said it appears that Conscience is as I said before no lawless or ungovernable Principle no prejudic'd or discontented Passion no affected or superstitious Impulse c. as some would make us believe 'T is no Tyrannical or Despotick Lord so as to impose its own private Dictates for Divine Commands much less the wild Extravagancies and enthusiastick Conceits of this or that Sect under pretence of Religion whereof Instances have not been wanting in this Nation and Age of ours Conscience is God's Substitute and Vicegerent and can act or impose no further than it hath Warrant or Authority from him so to do To do more than this is to exceed its Commission and to do that which all the fine Pretences in the World will never be able to bear us out in 3. NOTWITHSTANDING Conscience by many persons pretending to it hath been wretchedly Abused yet it ought not to be slighted
Christain Doctrine and comprehensive of the most Material Articles of our Belief And Secondly Matters of Practice which are less controverted than Matters of Doctrine and are agreed unto on all hands and to which all the Articles of our Faith ought to refer and are no further necessary than they do so For all Notions and Opinions are but things indifferent in themselves it matters not whether they be true or false if they pass no further than the Brain and are of no other use than to gratifie a Musing Genius and Speculative Fancy For to what purpose is the Belief of a God if we live without him in the World But they are of great Moment and Concern in relation to Practice so far as they pass from the Head to the Heart and have an Influence upon our Lives Truth therefore is valuable and ought to be highly priz'd because of its near Relation to Virtue and Goodness and Errour to be shunn'd and avoided in regard of its vicious Contagion and the ill effect it hath upon our Morals Conscience therefore is concern'd principally about such things in Religion as are solid and substantial plain and evident necessary to be done certain and easie to be known and such for the most part are the Agenda or Matters of Practice which take in all the Instances of our Duty toward God and Man and branch themselves forth into the great Commands of leading a Godly Righteous and Sober Life As for the more Ignorant sort of People and such as are Weak in the Faith we should press upon them the great and necessary Duties of Religion and Morality such as the Fear of God Loyalty to their King Love to their Neighbour Honesty in their Dealings Temperance and Sobriety towards themselves A Thankful use and acknoledgment of Mercies and a Patient-Bearing and Improvement of Affliction These we ought daily to press upon our People rather than amuse them with Curious Notions or receive them to doubtful Disputations which oft stagger more than they confirm and shake their Faith instead of settling it And tho the Apostle bids us Prove all things and hold fast that which is good Thessal 5.21 Yet this is not spoken to all indifferently it belongs not to the Ordinary and less knowing of Christians who are usually uncapable of such an Inquiry but to such who have Leisure and Opportunity to make the Tryal Judgment and Skill to go through with it or to do it to better purpose and with less danger to themselves and others But for the Generality of People where they are satisfied that no Sin is imposed on their Practice nor dangerous Errour on their Belief where they have the means of Grace and Salvation afforded them constant Hours of Devotion and stated Times of Publick Worship where they have the Liberty and Encouragement to be as Holy and Devout as they will as Virtuous and Strict in their Morals as they please themselves In this case which God be praised is ours People ought to rest satisfied in the Communion of such a Church without troubling themselves with needless Scruples uncomfortable Dolbts or superstitious Curiosities which are apt to take up too much of their Time and Thoughts that might be better employed in the Practice of well known and necessary Duties and improving themselves in the happy Progress of a good and vertuous Life And if such a Church will not satisfie them I know not all things considered where they can find a better For no Church under the Sun is absolutely perfect and free from corruptions and defects nor can ever hope to be so as long as it is made up of Men that is of Persons frail and fallible and of like Passions and Infirmities with the rest of the World tho' I do believe this Church of ours hath as few of them as any other under the Cope of Heaven Nay I should not mistake if I said much fewer Conscience then is more to be heeded in reference to our Actings than Opinions and 't is more safe and easie to govern our Acions in respect of Practice than to chufe for our selves in point of Doctrine If a man holds no Doctrine that is prejudicial to Holiaess and a good Life he need not be much troubled about other things that are too high for him and above his Reach I dare adventure to say 't is safer for him to err with Modesty and Humility out of Love to the Churches Peace and in submission to its Authority than to be sound and orthodox in his Judgment and withal of a stubbom refractory and contentious Spirit And a humble modest peaceable-minded Man is more acceptable with his Errors and Failings in Judgment than a proud and obstinate person tho' he chance to have Truth on his Side Therefore according to the common use and acceptation of the Word he is lookt upon as most Conscientious who lives best and not who knows most who is just and honest in his Morals not who is sound and right in his Apprehensions He that lives well tho' he knows not very much hath more of Conscience than he that knows more and yet lives a great deal worse For Conscience is not so much a Speculative as Practical thing and many times there is more of it found among the simple honest and well-meaning fort of Christians than among the more deeply learned and profound Speculati This shows the too great folly and perverseness of many of our People who seem to be eaten up with Zeal and plead Conscience in those things which they do not well understand and it may be never will whereas a Meek Humble and Teachable Spirit would better become them and tend much more to their own Praise and the Churches Peace and be more agreeable to the Rules of the Gospel and the great Ends of Religion For they may sooner hope to be the one than the other that is they may become Humble and Meek when they cannot be skill'd in all the points of Religion or matters controverted and under dispute Conscience then is most properly exercised about the more plain and necessary Duties of Religion namely matters of Practice and such Doctrines as tend more immediately toward the leading of a godly righteous and sober Life And thus have I done with the fourth General Head and which I chiefly intended in the drawing up of this Discourse It remains now that in the 5th AND last place to offer a few things by way of Advice concerning the well-governing our selves with relation to our Consciences and the First is this That you be very careful to get Conscience rightly informed and well instructed that you may arrive at a clear and distinct Apprehension of your Duty in all Capacities and under all Relations whatever and Do this with all the Faithfulness and impartiality in the world being sway'd by passion byass'd by Interest and carried away with prejudice as little as may be Labour to know and be Instructed in the
Truth for Truths-sake not so much to set your Head as your Heart Right not to furnish you with matter or Talk and Dispute which evermore engenders Strife and Envy but to understand your Duty in order to the faithful practice and performance of it Now this you must do before you can safely follow the Dictates of Conscience or relie upon the Testimony thereof In order hereunto you ought to consider the Nature and Extent of the Rule by which Conscience is to be govern'd and directed in all her Actions and Undertakings and this I told you is the Word of God which laying aside all prejudice and partiality you ought diligently to take heed and attend unto and where Doubts and Difficulties may arise to consult and advise with your Teachers whom God hath set over you or with any other whom you have reason to judge most eminent for their Piety Learning Prudence and Integrity to beg their Assistance and receive their Instructions with that Modesty and Respect as becomes Learners and Disciples who desire nothing more than to come to the Knowledge of the Truth that they might be saved For want of this Care Conscience hath been strangely misted and run it self into many gross Errors and foul Mistakes Thus many have been prompted to very ill things one while by Passion another while by Prejudice and a third by a corrupt and self-Interest and yet have thought they have been led by Zeal and acted by Conscience all the while when as upon strict enquiry they have found their Zeal was not according to Knowledge and what they call'd Conscience in no wise agreeable to the Rules of their Religion For the avoiding of which we should endeavour as much as in us lies to get our Consciences well inform'd and to use the means in order thereunto Secondly If you would have Conscience to be rightly inform'd you must endeavour after a humble meek and teacheable Spirit For it is said the meek will he guide in Judgment and the week he will teach his way Psalm 25.9 And it is said God resists the proud but gives Grace to the humble 1 Pet. 5.5 Now the meek and humble stand highest in Gods Grace and Favour and therefore more likely to be made acquainted with his Mind and Will Nay they are naturally most capable of Instruction and best fitted for it as being most desirous to know their Duty and submit to it when they have done Whereas on the other hand Pride and Passion and Self-conceit are apt to puff men up prejudice them against theTruth and fill them with Scorn and Contempt of the best Counsel and Advice in the World A peevish and froward Disposition makes men impatient of Contradiction and to mis-judge every thing that thwarts their particular Sentiments insomuch as the best Advice is commonly lost and thrown away upon such perverse Tempers tho' offered in never so kind and charitable a Manner Thirdly After Conscience is well inform'd keep it close to its Rule and do not suffer it wilfully or wantonly to swerve from it upon any account or under any pretence whatever otherwise it may be in danger to seduce and deceive Conscience is chiefly exercised about good or evil the doing of the one and the avoiding of the other Now tho' the Word of God is the great Standing Rule according to which we ought to take our principal Measures of good and evil yet this difference is more early taught us by the Light of Nature and the Suggestion of our own Minds and therefore whatever appears a Sin or is universally condemn'd for such by that Law Conscience must needs judge it to be a Sin too and believe it condemn'd likewise by the Word of God For no natural or rather unnatural Crime can possibly commence a religious Duty and to think otherwise is to lie under one of the grossest Delusions and scandalous Mistakes For hereby we set the two Laws to wit that of Nature and Revelatron in opposition to one another yea we make them absolutely inconsistent and contradictory tho' both of them at first came from God Conscience therefore ought not to plead for or encourage the Practice of any Sin namely which appears to be so by the Light of Nature as well as Religion and therefore all Treasons and Rebellions Murders and Conspiracies Sacrilege and Perjury are great Sins and such as are discern'd to be so by natural Light and therefore can never become otherwise however they may be palliated or pleaded for Never think that the Plea of Conscience Religion or Reformation can justifie a wicked or immoral Action such as Rebellion and Perjury which all Mankind doth naturally acknowledge and condemn for such Now every man almost hath so much of the Law of Nature yet left within him as to discern the great Evil of such things tho' not always to shun yet to condemn the Guilt thereof What ever Nature tells us is a Sin Conscience for that very reason must disapprove of it too because the Religion of Christ is but the Law of Nature perfected and improved and therefore no pretence of Conscience drawn from Scripture can make that to be lawful or cease to be a Sin which was so before Now if God's Law obligeth not to Sin much less the private Dictates or impulse of Conscience which ought evermore to make that her Rule and fetch all her Directions from thence For a man therefore to allow himself in the Commission of such crimes as all Laws and Religions in the World must needs condemn as impious and wicked pray what Conscience hath such a Man But then to plead Conscience in favour of such things is so much the worse still and renders his Crime infinitely more wicked and abominable Such a man is never to be excused in what he doth of this nature For his Excuse instead of extenuating doth but adde to his Guilt and mightily aggravate the Heinousness thereof Fourthly That while I am pleading for Conscience I may impartially discharge my own Conscience ought not to be separate from Charity any more than from Truth Love Charity and Good-will are the chief Gospel-Precepts and Standing Principles of Christ's Religion And all Zeal for the Church or State Nay for the Christian Religion in general or reformed Religion in particular if void of Charity is little worth Charity I mean not only for those of our own Communion but even towards them that differ from us For so far as they do it purely on the account of Conscience and no otherwise we ought to retain some Charity for them be they of what Church or Communion they will Indeed where Conscience is manifestly abused and carries them to any thing that is wicked and unlawful where any Sin or Immorality is countenanc'd or encouraged under the Notion or Plea of Conscience there we must leave them and deservedly too to the Publick Censures of the Church and Punishment of the State but where 't is mere Conscience and