Christian walk according to Conscience 〈◊〉 these seven particulars 1. A man that would walk according to Conscience must have a respect to all sorts of Dâ—ties in Words Thoughts and Actions for Conscience will challenge for an idle word and for a â—inful thought to Simon Acts 8. 22. says the Apostle Pray God if perhaps the thought of thy hearâ— may be forgiven thee which saith that sinâ—ul thoughts may have influence to 〈◊〉 the Conscience and that a man who wouâ—d keep peace in his Conscience should dispense with himself in none of these 2. A man that would walk according tâ— Conscience must extend Duty to all particulars oâ— everâ— kind to every Thought every Word and every action â—or according as Conscience when in case is pleased or displeased in every one of these in publick in private in secret in 〈◊〉 or smaller Duties or â—ins so it will accuse or â—xcuse so then as Conscience regardeth alâ— Duties and kinds of them so it regardeth every particular of every kind 3. A man that would walk according to Conscience must aim in his Christian walk at the highest degree in every one of these though he come short yet he must not dispense with himself in his short-coming in any of them for instance as he must love God so he must endeavour to love him with all his strength soul and mind and as he must be holy so he must aim to perfect Holiness and to purifie himself even as he is pure in this respect the least defect will give Conscience ground of a challenge and if he in the least but indirectlâ— dispense with himself in it it will breed a quarrel 4. Walking according to Conscience tyeth a man to be in this aim and design always so as it alloweth of no inâ—ermission as for instance to study Holiness in this or that condition of life and not in another or under the cross and not in prosperity but as the word is here in the Tâ—xt he is always to exercise himself in this study and though a man should live many years with a Conscâ—ence void of offence if he begin at last though iâ— be but now and then to take undue liberty Conscience will take notice of it and challenge for it because the Word the superior of Conscience taketh notice of it 5. To walk according to Conscience extendeth it self to all circumstances and qualifications of Duty it looketh not only to the matter of duty that it be good but that it be spiritually prâ—secute in all the circumstances of it it will look to the mans aim that it be single and if it be not so it will find fault it will look to his manner of doing whether he be spiritual lively tender zealous c. in what he doeth and it will look from what principle he acteth from the strength of Grace or from a gift from his own Strength or from Christs and it will look to what is his end or aim as I just now said whether he be bringing forth fruit to himself or to God whether his end be to please men and to have their approbation and applause or to glorifie God and to approve to him whether it be to stop the mouth of his Conscience or to honour God Conscience taketh notice of these for founding its accusing or excusing and in this it differeth from all Courts among men it will accuse and condemn where they will absolve contra 6. Conscience will put a man to take notice of all the means opportunities and helps whereby Holiness may be furthered and if a man come short in the use of any mean it will put him to run the back trade as it were and to take with the guilt it will say Man whether mightest thou not have had more knowledge having had so many opportunities to hear and learn having had such and such Ministers and Christian friends to advise with and to be instructed by as the Apostle hath it Heb. 5. 12. Ye might have been teachers of others by reason of time and means and yet ye have need to be taught the first principles c. To have a Conscience void of offence it is necessary to use every mean to further us in the knowledge of Gods will and to attain to the practice of it 7. Conscience will look especially to what use we make of our Holiness and to what we lay before Conscience to answer its challenges whether we bring our good Mind our Prayers External Performances and our following of Ordinances to stop the mouth of it and to â—ilence the challenges and quench the fire to say so of Conscience or whether we bring the blood of Iesus Christ that blood of sprinkling if we compare Heb. 10. vers 2. with vers 22. and Heb. 9. vers 9. with vers 14. we will find this latter way and â—ot the former to be the only safe way These sacrifices that are offered year by year continually can never make the the comers thereunto perfect but having a high-priest over the house of God we may draw near with a true heart and full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water These gifts and sacrifices could not make them that did the service perfect as pertaining to the conscience but the blood of Christ who through the eternal Spirit offered himself without spot to God purgeth the conscience from dead works to serve the living God and though the Conscience will challenge a Believer where there are defects in the foâ—mer rules yet it is quieted and satisfied where there is serious and suitable application made to and of the sufferings and satisfaction of the Redeemer iâ— so be he dispense not with himself as to his short-coming in them and if the use that he makes of his Holiness in the largest extent and highest degree of it be not to found his righteousness thereon but to honour God thereby in gratitude to him to edifie others and to evidence to himself the soundness and reality of his believing and gracious state This sheweth the vast extent of Holiness and what it is that men are called to and thereby we may also see that many sadly mistake Religion and what that perfect walk is that a Christian ought to have before God and we may say on the whole if this be to walk according to Conscience then cerâ—ainly not many but very few walk according to â—t which is a lamentation and should be for a lamentation The 2d Use is â—or tryal If a Believer when he is in case and right will have it for his exercise to walk so as he may have a Conscience void of offence toward God and toward men then this will be a differencing mark betwixt a Believer and an un-believer the one singly aimeth and seriously endeavoureth to have a good Conscience and to walk so as in nothing he may offend his Conscience The other haâ—h no such design
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
Saints by the falling but of some hot scalding drops of Gods fatherly wrath and displeasure have been brought neer the length of wishing rather for strangling though mercifully keeped from it and made to abhorre it then life As it was with non such holy Iob who looked on death a violent death as an easie matter be what it was to be under the sense of wrath and to be set up as the mark for Gods arrows to be shot at the venome whereof to his apprehension drunk up his Spirits though all the while he was kept up in the faith of his interest in God and of his love to him To his purpose Human heavily complains Psal. 88. I am afflicted and ready to die from my youth up while I suffer thy terrours I am distracted If it be sometimes done thus in the green trees even the greenest what shall be done in the dry Now the Conscience is in a special manner the receptacle of all the terrors of God it must therefore certainly be a very ill thing to have an awakned ill Conscience If an ill and unpurged Conscience be silent and a sleep it s in some respect worse for it hath this black and dreadful awakning abiding it and the longer it sleep and keep silence the the wakning will be the more terrible and its cryes the lowder It s all the while of its silence and sleeping treasuring up more wrath whereby the poor wretch will be payed home with multiplyed increase of terrour and horrour O! that ye knew how evil a thing how very evil a thing it is to have a Conscience not purged from dead works a Conscience not sprinkled with the blood of Jesus Christ as no stranger can intermiddle with the joy of a mans Spirit who hath a good Conscience a Conscience sprinkled and purged by the blood of Christ so no man can to the full represent to you the exceeding terribleness of the terrour of an evil Conscience when awakned by the wrath of God pleading and pursuing a quarrel with the Soul which quarrel he is infinitly powerful to avenge It would be very suitable to be often enquiring at our selves what is become of the quarrel and what solid ground of peace and confidence towards God is there We will all most certainly and inavoidably be put on this great tryal O! suffer not your selves to be so far deluded as to think that a silent and stupid Conscience is a good Conscience and hath no danger with it which is as great folly as to think that a feeless and benummed member of the body is thereby in â—o danger nay the danger is so much the greater 2ly Observe That though all men naturally be under thiâ— evil of an unpurged Conscience yet in the covenant of Grace God hath laid down a way how sinners may get their Consciences purged This is the Apostles scope in both these scriptures even to lay a solid ground for the consolation of Believers and for a high commendation of Gods grace viz. That by application made to the blood of Jesus there is as a real purging of the Conscience from sin win at as there was access made to persons ceremonially unclean by these sacrifices and washings under the Law to external Church-priviledges being ceremonialy cleansed thereby which is not so to be understood as if the sin committed had never really and actually been so as the purged Believer should neither remember it nor repent of it that is not at all the meaning of the Doctrine but it is to be understood legally that as to the removing of the guilt of sin and as to his having peace with God and in his own Conscience it is purged so as sin cannot stand in the way of his expecting Gods favour nor simply in the way of his delighting himself therein more then if it had never been though the man be the debitor yet there is a way laid down in the Gospel covenant to declare him free even as a man that has plaid the dyvour or bankerupt though he cannot simply and in all respects be made as if he had never been so yet by anothers paying of the debt he is before the Judge acquited and is reckoned free of the debt as if it had never been contracted or owing and as to any effect that might in law follow on it to his prejudice just so is it here with the sinner that flees to the blood of sprinkling and the word purging sufficiently holds it out especially when it is joyned with coming with boldness and confidence to the throne of God for if it should be said to such a sinner how canst thou how darst thou come to God with such confidence that hast an ill Conscience through so much sin He answers Let us draw near or come having our hearts sprinkled from an evil conscience So that as to a confident approaching to God and application of Christs righteousness persons who have made application of the blood of sprinkling may come to God with as much holy and humble boldness as if the Conscience had never been defiled and pollured and the experience of the Saints who in this way have found peace and confidence is a great evidence and confirmation of the truth of it 3ly To come a little nearer We may Observe in the negative That there is no way for a man that has once had his Conscience defiled and polluted with sin to be cleansed and purged from it but by the blood of Christ If we look through this 9th Chapter from the beginning and the following 10th Chapter We will find that the Apostles scope is to prove that it is not the blood of Bulls or of Calves nor any one or all of these ceremonial Sacrifices washings or purgations that can do the business as he more particularly cleareth v 9. of the 9. Chap. Where the Apostle insinuats That though God appointed many means and midâ—es of purgation yet if there had been no more but these they could never have effected the perfyting of a man as pertaining to the Conscience It s only the blood of Jesus that hath this effect And this one reason will confirm it viz. That there is no other thing but the blood of Christ that can satisfie Gods justice and remove the quâ—rrel that is betwixt him and the guilty sinner it s he only in whom God is well pleased he is our peace and there is no name under heaven given whereby a sinner can be saved but the name of Iesus And till God be satisfied the Conscience cannot be quiet seeing then that nothing can satisfie Gods Justice buâ— his blood there can nothing purge and satisfie the Conscience but it Therefore David prayes Psal. 51. Purge me with hysop and I shall be clean Where he allâ—ds and looks to the blood of Christ that was â—ypifyed by the sprinkling of Blood with a bunsh of hysop under the law as the Apostle doth here As the Use of this Doctrine
considering that the best and most disceâ—ning men may be mistaken in their application of these evidences to us neither is it the end of Conference to be a ground of peace when in the mean time there is no solid course taken how to get our debt payeâ— and the justice of God satified our main yea our first work would be to be take our selves to the Cautioner and to the blood of sprinkling under the conviction and sense of sin and guilt and then we may profitably reason our selves and admit of the reasoning of others for help to quiet our Conscience and unless there be actual fleeing to Christ and to his blood preceeding and going before words of comfort or direction spoken whether in private or in publick This word of God declares them to be null and voâ—d as to any advantage to us 4ly Observe That when nothing can pacify an evâ—l and defiled Conscience nor purge it from dead works the application of the blood of Christ by faith can and will purge that Conscience and give peace and quietness to it with holy and humble confidence and boldness in coming and drawing near to God as if in some respect it had never been defiled by these dead works of sin It s the Apostles great scope and design here to press these two which are the two branches of the Doctrine 1. The sufficiency of Christs blood as the price that â—atisfies divine Justice and quiets the Conscâ—ence for when the Conscience gets this blood applyed to it by faith it has no ground to crave any further satisfaction to the justice of God whose deputy it is as if something were owing that blood as a full and condigâ— price satisfies for all the debt How much more sayeth the Apostle here shall the blood of Christ purge your conscience from dead works The 2d Branch is that which followeth upon â—his as a native use of it That a Belleâ—er who hath fled to Jesus Christ after the committing of sin and hath actually applyed his blood to the Conscience may have quietness in it and go with boldness and confidence to God and may on this ground maintain his peace in some respect as if he had never sinned So â—uos the Apostles scope if we look to the 19. v. of Chap. 10. and forward Having therefore brethren sayeth he boldness to enter into the holiest by a new and living way â—y the blood of Iesus let us draw near with a true heart in full assurance of saith having our hearts sprinkâ—ed from an evil conscience though it hath been polluted before This is one of the rarest pearls and richest Jewels of the Gospel one of the excellentest priviledges of a Belâ—ever and one of the noblest and notablest exprâ—ssions and evidences of the grace of God and withall the great prooâ— of the reality and efficacy of the satisfaction of our blessed Lord Jesus viz. That when the Conscâ—ence of the poor Believer is confounded and in a manner put on the wrack with many challenges for sin he may mâ—ke application of Christs blood and on that ground have sweet peace and tranquillity of Soul For further clearing of this We shall 1. lay down some grouâ—ds for its confirmation And then 2ly make some â—se of it As for the first of them to wit some grounds to confirm it Take these few shortly 1. If by the application of Christs blood there be solid peace made up betwixt God and the sinner it will necessarly follow that the application of the blood of Christ will â—urge the Conscience and ought to be ground of peace and quietness to it For sayeth Iohn Epistle 1. Chap. 3. v. 20. God is greater then the heart or Conscience and sayeth Paul 1 Cor. 4. 4. Though we know nothing by our selves yet are we not hereby justified but â—e that judgeth us is the Lord This is sound reasoning God hath nothing to say therefore the Conscience ought to be satisfied But it is clear that by the application of Christs blood solid peace is made up betwixt God and a sinner As Rom. 5. 1. Being justified by saith we have peace with God through our Lord Iesus Christ There is no standing controversie nor quarrel â—onger then by faith the blood of Christ is â—led unto and applyed Iohn 5. 24. He that heareth my word and believeth on â—im that sent me hath everlasting life and shall not come into condemnation He shall come to judgement to be absolved but not to be condemned for as it is Iohn 3. 18. He that believeth on him shall not be condemned And Rom. 8. 1. There is therefore now no condemnation to them who are in Christ And 1 Iohn 5. 12. He that hath the Son hath life c. This being the over word of the Gospel it will follow that the Conscience of a poor sinner that is fled to Christ for refuge hath good ground of peace and that there is no ground to the Conscience â—ormentingly or anxiously to challenge And this is indeed no small matter and yet no presumption after a sinner hath fled to Christ to quiet himself and to be at peace on this ground A 2d ground of confirmation is the experience of all the Sainâ—s recorded in the Scripture after their faâ—lings and fallings into sin what hath quieted them may also quâ—et us for there is but one way of making peace with God and the taking of that way workes as to the main alike to all Now it s this way that hath quieted them it s the same faith in all and alike precious 〈◊〉 in all as to the kind because it hath the like precious substantial effects in all It is this therefore that must give quâ—etness and boldness to us That which quieted them was a look an often renewed look as guilt was of new contracted through all these types and shadows to Christ all of them had their original and actual pollutions whereby their Conscience was some wâ—y defiled and disquieted yet through application of Christs blood they wan to peace Purge me sayes David Psal. 51. with â—ysop and I shall be clean c. Even when the Conscience was writeing his lybel and he was under challenges for his guilt he had the faith of his interest and attained peace through application of the blood of Christ that was to come signified by purging with hysop For that ground stands sure which is laid down Act 13. 38 39. Be it known unto you therefore men and brethren that through this man is preached unto you the forgiveness of sins and by him all that believe are 〈◊〉 from all things from which ye could not be justified by the law oâ— Moses There is indeed as if he had said a large and long 〈◊〉 and Inditement that Sin and tâ—e Law and the Conscience have against you but be it known unto you that through Iesus Christ remission of sins is preached to you and that through saith in him ye are justified and fred
they had payed their own debt and â—atisfied justice in their own persons had that been possible and if on â—his bargan and transaction all his sufferings are buâ—lt then sure there is in Christs death a most solid and sufficient ground of peace and quietnesse to the Conscience of a finner that hath fled to him and closed with his â—atisfaction even as solid and sufficient as if he had payed the debt himself For it were blasphemâ—e to imagine such a covenant so laid down and for such an end and not to be most real and effectual for reaching the end This covenant being most sure and this being the end of it as it is â— Cor. 5. ult viz. To make him sin for us who knâ—w no sin that we might be made the righteousness of God in him by the same covenant and good will of God Father Son and Spirit concurring to lay down this way of Salvation Christ was made sin for us not against his will but with his will for he was most willing to undergo the work as is clear from Psal. 40. compared with Heb. 10. And this was the reason or rather end for which he was made sin for us even That we might be made the righteousness of God in him That he being found the sinner and dealt with as the sinner we might be declared righteous not as if we had never sinned but that by imputation of his righteousness and Gods gracious accepting of it for us we are reckoned free as if we had payed the debt our selves in our own persons and if the covenant betwixt God and the Mediator had a real effect on Christ Jesus the Cautioner if he really took on our nature and in that nature suffered and payed our debt if our iniquities in the punishment of them did meet on him As it is Isa. 53. The Lord laid on him the iniquities of us all If he drank the bitter cup that we should have drunken and satisfied justice for us then sure the covenant must have a real effect on the other side as to us and we have good and sufficient warrand to believe that God will accept of that satisfaction for believing sinners that lay hold theron for making their peace and that he will as really keep that part of the bargane viz. To mâ—ke the application of Christs satisfaction forth-coming to them as he did the other in exacting that satisfaction from him as many as are now before the Throne are joyful witnesses and glorious Monuments of the reality of this part of the covenant and indeed there is no more legality to speak so in the impuâ—ing of our sin to Christ then there is legality in imputing his righteousness to us in giving us absolution and declaring us righteous through him for there was no ground for justice to have any claime against Christ but the will of God and the covenant of Redemption wherein Christ undertakes the debt and there is no other ground for making his purchase forth-coming to the sinner that by â—aith layes hold on him It s the same blessed design that carries on both parts of the bargan And now putting all these together may we not most confidently say that there is notably good ground for quieting of the Conscince of a sinner that by faith betakes himself to the blood of Christ and that such a sinner may with well-grounded Confidence hope for and certainly expect pardon and absolution as if in some respect he had never sinned We cannot now insist to speak to the Uses of this Doctrine only from this we may clearly see 1. How much sinners are oblidged to God and to the Mediator Jesus Christ and how poor sorry and miserable a life and how comfortless and cursed a death we should have had if he had not laid down a way for purging the Conscience from dead works even this excellent and wonderful way by his own most precious blood And therefore defiled and guilty sinners would endeavour to make this Doctrine very dearly welcome as Paul doth is 1 Tim. 1. v. 15. When in a transport of holy admiration he cryes This is a faithful saying worthy of all acceptation that Christ came into the world to save sinners O! Believers in Christ prize his grace highly and bless him heartily even with all that is within you that ever the thoughts of this way of relief for lost sinners were in his blessed heart 2ly Since it is most certain that naturally we all have evil Consciences through the debt of sin and defilement of dead works and that through the blood of Christ if we flee to it by faith and take hold of his satisfaction we may get our Consciences purged and our debt as certainly payed as any mans debt is who hath in his Charter-chist the discharge of a Sum he was once owing Then let me beseech you for the Lords sake to make this your great work to get the application of this blood made to your Consciences and to have it on good grounds made sure that ye have by faith made application of it that ye may not live and die in a conjectural and guessing uncertainty about it O! How mightily momentuous and concerning to you through all eternity is it to have your defiled Consciences sprinkled with that blood if it be of concernment to you to have access to lift up your heads with joy and your faces with boldness in that day when the hearts of many shall fall them for fear of those things coming on them and their knees shall smite one against another when their faces shall gather paleness and they shall weep and houl desperatly without all hope Then doubtless it is of your concernment of your incomparably greatest concernment to get your Consciences sprinkled with this blood otherwayes be assured live as ye will and die as ye may this defiled ill Conscience will cleave to you as a girdle doth to the loins of a man and it will yell and roar on you with unconceavable terror and torment It will then be known and acknowledged by many to their everlasting shame and loss and to their endless terror and torment that there was a greatly concerning truth in this Doctrine viz. That the only way how to get a defiled Conscience purged from dead works of sin is by the blood of Jesus Christ. A SERMON on Heb. 10. v. 22. Let us draw near with a true heart in ful assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water THe confident approaching of sinners to God is the great design of the manifestation of his Grace in the Gospel and that they may boldly though humbly draw near unto and have communion with him is the great fruit of Christs purchase the Apostle discoursing here to these Hebrews of the excellent advantages which they had in and by Jesus Christ whereof he gives a short summary and abridgement v. 19. 20 21. drawes thence a
pathetick exhortation by way of conclusion that Believers would make use of and improve these advantages and priviledges in a confident approaching to God Let us draw near saith he v. 22. in full assurance of faith But because there are two things that readily stand in the way of Believers their coming to God he casts in two requisit qualifications of their coming for removing these obstructions and to let us see that though he allow of the well grounded confidence of faith yet he doth not allow of carnal presumption in approaching to God The 1. thing that stands in their way is carnalness and deceit of heart and the qualification which he requires for removing of it is in these words Let us draw near with a true heart Which is not to be understood of a simply siâ—less heart but of a sincere honest and upright heart a clean heart loathing and working out the remainder of pollution and impurity for it s opposed to an unclean deceitful and hypocritical heart otherwayes the next words of sprinkling and washing would not be added But because 2ly Believers win not in this life to that perfection in purity and sincerity but still they are conscious to themselves of a remainder of deceit impurity and hypocrisie to be and abide in them so that if they have no more but the testimony of their own purity and sincerity to look to it will be but as one leg to walk upon in their drawing near to God They might therefore object alace We have but little if any thing of a pure and sincere heart he answers this by adding the second qualification Having our hearts sprinkled from an evil conscience and our bodies washed with pure water Which is as he had said wherein soever ye be unclean and defiled and whatever be your impurity deceit or hypocrisie come to the blood of Christ that ye may be sprinkled and washeâ— thereby and then come forward and draw near to Goâ— in full assurance of faith In a word he would have them coming and coming in sincerity and whatever lamented over and loathed deceit and hypocrisie or uncleanness they find in themselves he would not have that keeping them back because there is an efficacy in the blood of Christ to purge away both the guilt and filth of sin and to procure welcome to such as are sincere and single in purifying their heart and way though they be not perfitly pure but many degrees removed from it and because thereof are under many quarrels from God and challenges from their own Consciences he would have such making use of that blood for removing all quarrels and so to come forward This Phrase of having the conscience sprinkled is an allusion to that which we have Exod. 12. v. 7. and 13. Where the Lord being to smite all the first-born of Egypt to prevent the falling of the stroak and plague on the Israelites he appoints them to kill a Lamb and to sprinkle the Lintel and Door posts of their Houses with the blood thereof that when the destroying Angel passed thorow to smite the first-born of the Egyptians he might pass over their houses that were so sprinkled and the force of the allusion is this Mans Conscience in a natural estate is like that destroying Angel and as Israel be-sprinkled the door posts of their houses with the blood of the Paschal Lamb so he would have them to be-sprinkle their hearts with the blood of Christ as Chap. 9. 14. and 12. v. 24. And then their Conscience will not smite them to their hurt but they shall be past over as the Israelits were passed over by the destroying Angel In the words then these two are clear 1. That the Conscience of a person un-reconciled to God is a mighty fearce and terrible pursuer ready to seize on him as the avenger of blood did on the Man-slayer or as the destroying Angel did on the Egyptians And O! but it be a dreadful thing to be obnoxious to Gods wrath and to the challenges accusations throws and pangs of a Conscience that hath just ground of a quarrel against a man who hath nothing wherewith to answer its challenges and accusations 2ly That the efficacy of Christs blood is such that it is able to purge the Conscience of such a man that fleeth to it and to fence and guard him against the wrath of God and the challenges and accusations of his own Conscience so that as it hath no just ground to pursue so it being Gods Deputy it cannot neither will pursue him as Gods enemy it having no warrand from him as its Soveraign to do so but as the sprinkling of the houses of the Israelits with the blood of the passe-over Lamb preserved them from being plagued or hurt by the destroying Angel so there is an efficacy in the Blood of Jesus Christ to purge and pacify the Conscience of the person that in good earnest hath believing recourse to it to preserve him from the stroak of Gods justice and wrath and from the pursuit and accusations of his own Conscience I say when it is had recourse to actually applyed and made use of by Faith We cleared and confirmed these two Doctrines or two Branches of the same Doctrine the other day and now we come to the Use of them which is Fourfold 1. For Information and Direction 2ly For the commendation of the bargan of free Grace 3ly For the consolation of Believers in Christ. And 4ly For advertisement and warning to others For the First Use Ye may see here a main lesson of the Gospel and from this ye may hear glad and joyful tydings to a tossed and troubled Sinner whose Conscience is pursuing him like an armed man nay the Conscience is more terrible when awakned then any the greatest army of men But behold here there is a way to win to peace under these tossings and troubles and to a calme in the midst of that terrible tempest and storm to an escape and deliverance from the hot pursuer and avenger of blood as it were a city of refuge to flee unto even the blood of Iesus Christ that speaks better things then the blood of Abel even that blood of sprinkling that speaks peace when it is applyed by Faith In prosecution of this Use we shall a little clear thâ—se three 1. What a sinner lying under the lashes of his Conscience coming to this blood may expect 2ly How he may attain that which he may warrantably expect 3ly when he may and ought in a more especial manner to make use of it As to the First viz. What a Conscience-tossed and troubled sinner may expect by fleeing to the blood of Christ Gods rich and liberal allowance on him is drawing â—ear to him with full assurance of faith coming to him with confidence and boldness as a Father in all his worship-addresses and applications The meaning is not That the sinner under a quarrel fleeing to this blood hath no ground of humiliation
waited with great aggravations as in that Ps. Davids sin is aggravated mightily by him and yet he makes application to Christ over all that guilt and all these aggravations of his guilt 3ly When the Believer hath through his folly relapsed in sin which is not spoken to give a liberty to sin God forbid wo to them that make so cursed an use of such blessed doctrine but to the commendation of Gods free grace and of the worth and efficacy of Christs blood and for the incouragement of lost sinners that would fain be at Christ for pardon and peace for as long as the blood of Christ hath efficacy and worth and as far as the promise extends it self as long and as far may the Believer reach his faith for coming up to boldness and confidence although for his humiliation and keeping humble he may possibly never win at not recover his former confidence and boldness yet looking to the grounds of faith and hope he may and ought to study to streach his faith to the attaining of it 4ly He may and should thus endeavour confidently to draw near to God when challenges are quick and very sharp yea when the challenges of Conscience are sharpest and most peircing though challenges were as so many troups of horses rushing in on him and the Conscience were like a Lyon rampant standing with his claws ready to to tear he may and should humbly taking with guilt step to confidently and make application of the blood of sprinkling and indeed this is the very time when in a special manner he should do it as it was in the case of the man-slayer when he was most hotly pursued by the avenger of blood that was the very time when he was called to flee and with greatest speed to the city of refuge and the allusion is made to this purpose Heb. 6. 18. That by two immutable things sayes the Apostle Wherein it was impossible for God to lie we might have strong consolation who are fled for refuge to lay hold on the hope set before us When may they have consolation and strong consolation even when they are fleeing with the greatest haste to the clay of refuge it s then that the gates of the city are cast widest open to them when was it that David made his most earnest and humbly-confident addresse to God for the joy of his salvation even when blood-guiltiness was stareing him in the face and when his very bones were in a manner broken and when to his own sense his grace was very much if not altogether gone and when he had as is were forefaulted his right to consolation yet even then he comes foreward draws near to God humbly maintains his interest in him and pleads for former manifestations upon the grounds of graceâ— 5ly The Believer may and ought thus to make humbly-confident application to God throw Christ when he finds to the great grief of his soul an exceeding in-disposition to duty when his praying repenting hearing c. goe not with him as he would fain have them if there be a real fleeing for refuge to the hope set before him he may and should even in that case step forward and draw near with humble boldness hence David Psal. 51. Prayes not only for consolation but for the lively exercise of grace while he sayes to God Creat in me a clean heart renew a right spirit within me and uphold me with thy free spirit The sense of sin and exercise of repentance being real and serious the exercise of faith is then surely native and will readily looking to Jesus go over all that comes in the way of it In a word it s then when the humble Believer may draw near with full assurance of faith even when he hath the real sense of his sin and danger and flees unto Jesus Christ for refuge he is then warranted to run to the city of refuge and may confidently go on in his errand viz. To get pardon of sin renewed consolation restored and his spiritual frame righted It s no doubt a foolish conceit and a prejudicial mistake for troubled sinners first to seek after peace and then to make application to Christ or to think that first they must have all the requisits of a good spiritual frame and grace in the liveliest exercise before they adventure to draw near to God with confidence I grant these are very desirable and the souls desire after them very commendable yet if the Believer resolve never to draw thus near till he be as he would be when shall he do it What if David had stood and stuck at that Psal. 51 He might have been keeped a-back and so been unwashen all his dayes but knowing the way of Gods Grace and the nature of his gracious covenant made with his people he steps humbly yet confidently forward in the exercise of faith out over the sense of guiltinesse and all the aggravations of it over relapsing in sin over in disposition and over many sharp challenges all taken with and lamented over and makes all these together as so many earands to God The 2d Use serves to commend the bargan of free-grace and to hold out the excellency of this blood of sprinkling which may also mightily encourage the Believer to step forward In prosecuting whereof I shall 1. speak a word to the efficacy of this blood of sprinkling And then 2ly a word to the necessity of it as to us For the first To wit the excellency and efficacy of it it may be seen in these four 1. In the noble and notable effects that it produceth or that come by it even all the great things contained in the promises touched on before such as pardon of sin grace to subdue it friendship and peace with God fellowship with him conformity to him the hope of heaven and glory the sweet serenity tranquillity and peace of the Conscience it s as a hiding place from the wind and rain and a covert from the florm yea even as the shadow of a great rock in the midst of a weary land when the soul sorely beaten with the storm of challenges and of the apprehensions of wrath comes under the shadow and shelter of this it presently finds ease and repose what shall I say what can I say words here may be swallowed up from this proceed all the glorious priviledges of the people of God possessed and expected in hand and in hope 2ly It s excellency and efficacy appears in this That it hath procured these things to sinners to them that had an unclean and polluted Conscience for who is it I pray that may thus draw near to God with full assurance of faith It is not such as never had an evil Conscience but such as having an evil Conscience flee unto this blood and get it sprinkled therewith it s these who had their Consciences defiled with dead works and came to it and got them purged from these dead works 3ly The
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
short in his duty which would quite mar a legal Testimony of Conscience or the Testimony of a legal good Conscience Thus Paul hath a good Conscience Rom. 7. 22. Even when he is wrestling against Sin and crying out in the fight O! miserable man that â— am who shall deliver me from the body of this death For he findeth himself delighting in the Law of God after the inward man and that his design is to be honest and single for God It is not so much the challenge of Conscience as that there should be ground for it that affeâ—eth and troubleth him when he thinketh with himself what may I and must I be before God when Conscience taketh notice of so many things to be amiss in me It is from this ground I say that Paul comforteth himself that he alloweth not himself in that which he did and reckoneth his Evangelically good Conscience and his sincerity to be his renewed part and as such sideth and taketh part with it and condemneth the un renewed part A 4th Property or Character is taken from a Believers walking in reference to his challenges This is not the mark that he wanteth challenges but it s drawn from the influence that challenges have on him Which comprehends three different Characters 1. A Gospel good Conscience taketh quickly and easily with a challenge and is soon troubled and melted 2. It is made quickly to loath and conâ—emn it self for sin and so Conscience and the man agree well together when Conscience sayeth to him thou art a Sinner thou arâ— lost Justice must be satisfied and thou canst not do it he sayeth so likewise 3. When challenges put yet further at him and pursue him yet harder and closser the good Conscience makes him â—ee to the Blood of Christ and sets him a seeking of pardon from God in the Court of Grace when the man is some way condemned in the Court of his own Conscience and then he obtaineth peace even in the Court of Conscience For when God speaks peace in and through Jesus Christ the Conscience also speaks peace and thus though the man hath not a good Conscience in a Law sense as I said before yet in a Gospel-sense he hath and he mindeth to keep friendship with God and with his Conscience though he cannot quiet pacifie and satisfie it in a Legall way yet in a Gospel way he may And this is even it that the Saints have in their appealing to their Conscience for the great ground of their peace viz. The sincerity of their Practice and their fleeing to Christs Blood to the Blood of sprinkling for quieting their Conscience in the croud of challenges for their short comings and failings in practice and that very warrantably from the Word of God whoever sincerely take this way though they have challenges of Conscience they have yet notwithstanding a good Conscience Such a Conscience challengeth by the Law yet absolveth by the Gospel challengeth on account of the Rebellion of the Law in the Members and yet absolveth in respect of the Law in the mind it condemneth the man as loathsome in himself and in his own duties and righteousness and yet absolveth him as founding his peace on Christ and sinking and putting to silence all challenges and accusations in that Blood of Sprinkling that speaking Blood that hath a cry to out-cry the loudest cryes of the most clamorous and guilty Conscience And what can be justly said against this since Christ's Righteousness is perfect and Gods promise faithful and Christs Blood of force and efficacy to quiet and give the answer of a good Conscience But it may be asked hâ—re May not a natural un-renewed person or a hypocrite have the Testimony of a good Conscience or how far may his Conscience be good and wherein lyeth the difference betwixt his good Conscience and the Believers good Conscience I know this is a piece of the Spiritual pride and vanity of many of you to boast of a good Conscience and really it would make a tender Conscience some way to loath to hear you speak so confidently of it I shall therefore in the First place Answer to the Question how far the Conscience of a natural man or an hypocriâ—e may be good and then shew you how and wherein it is defective and what are the differences betwixt it and the Believers good Conscience For the First I would say this in generall in the First place that we are not now speaking of slâ—epie erring dead and hardened Consciences the Testimony of these is little worth neither is every thing Conscience that many men think to be so Conscience must act according to the word else it withdraweth it self from that due subordination it standeth in to God and to his Law Conscience is oblidged to abide and stand by Gods Testimony but God is not oblidged to stand by its Testimony we would therefore beware of mistakinâ— Conscience more particularly in the 2d place a natural man may have something like a good Conscience and may come the length of these four Steps according to his light â— He may have a negative good Conscience that is a Conscience which doth not actually challenge him yea a Conscience that hath no gross thing to challenge him for he is it may be no Murtherer no Adulterer he defigneth no Oppression nor deceit in his Dealing c. and on this ground he possibly thinketh that he hath a good Conscience though he hath no positive Testimony of a good Conscience all this while 2. He may someway have a good Conscience in respect of such or such a particular act in respect of being free of a challenge on account of a wrong design of doing such or such a thing or in respect of moral sincerity and ingenuity such as was in these men that followed Absolom in the simplicity of their heart and in Abimelech who in taking Abrahams wife meaned no evil noâ— any thing but what was lawful and therefore he saith That in the integrity of his heart â—e did it that is he had a moral honest design and was free from grounds of challenge about what others might have been ready to charge him with as to that action 3 He may come a great length as to the duties of the second Table of the Law so as he may not wrong his neighbour in word nor deed he may design no mans hurt he may wish evil to no man thus very probably it was with that Pharisee who came to Christ and said All these have I keept from my youth the poor man speaks as he thought not knowing the Spiritual meaning and extent of the Law Therefore when he is bidden sell all and gâ—ve to the poor he went away grieved he had no gross sinister design it 's also said that Christ loved him or pitied him as a civil man And It s indeed on this ground that meerly civil men so much magnifie and cry up their Conscience and place all
their Religion in that being much darkened and insensibly prejudicat as to their Light when they come up the length or near the length of that light Conscience speaketh and giveth its Testimony accordingly and they have thence a sort of peace but it is not the peace of a truely good Conscience 4. A natural man or a hypocrite may come a great length in respect of the external duties of Religion and may have a kind of a good Conscience in that respect as he may pray and have some moral sincerity in it and â—o as he would â—ain have a hearing and would some way have his heart praying â—ay he may have a kind of delight in approaching to God as it s said of those hypocrits Isa. 58. 2. He would â—ain know what is Duty and what is Sin and he doth not deliberatly thwart with his light in this respect Paul sayeth of himself before his Conversion that as touching the righteousness of the Law he was blameless and Rom. 10. 1. He beaâ—eth the Iews record That they had a zeal of God but not according to knowledge and what I pray was this but Conscience un-informed in and ignorant of the righteousness of God from which ignorance of Christs righteousness and of the way of coming to him it came to pass that they went about to establish their own righteousness So then the natural man or hypocrite when he hath come the length of some honest meaning is disposed to think that he hath done very well and that he hath a good Conscience yet though he may have a good Conscience in some respect or in these respects mentioned and the like yet to have it simply and positively from solid and good grounds giving him a good Testimony is impossible and the reason is because he hath not the Word going along with his Conscience in reference to his whole carriage and in referrence to the principles motives ends and designs of his actions testifying for him and therefore I say he hath not the Testimony of a truely good Conscience For the next Question Wherein is this Conscience defective and what is the difference betwixt it and a believers good Conscience Or how may it be known as differing from an honest Gospel Conscience Answer 1. In respect of its rise there is a defect in the Judgment for if the eye be blind if the understanding be dark the Conscience must be so too They have saith the Apostle of the Iews a zeal of God but not according to knowledge and being ignorant of the righteousness of God they go about to establish their own righteousness However zealous they were of God or others such may be yet they are ignorant in three thingâ— 1. In the extent and spiritual meaning of the Law supposing for instance that a man keepeth the Sixth Command when he is not guilty of any gross act of Murther and the Seventh when he doth not actually commit Adultery or Fornication not knowing or considering that a look arising from the flame of lust within is a breach of that Command and so proportionably in other Commands Even as the Pharisees conformed the Law in the meaning thereof to their own practice and not their practice to the meaning of the Law 2. They are ignorant of the way of Gods righteousness and of that which giveth the Conscience solid ground to speak peace many if they have an honest meaning in their praying reading of the Scripture waiting on publick Ordinances if they put their bodies to some sort of pennance or be ready to give if it were the half of their estates to have their souls safe and if they have a sort of seriousness in all this think that all is well with them and that they have a very good Conscience if this peice of ignorance were well discerned never one soul out of Christ would have peace because none out of Christ have solid grounds of peace for none have their hearts sprinkled from an evil Conscience but these that are in him 3. They are ignorant of their particular case they know not what sins they are guilty of nor what Conscience sayeth of them they think it speaketh better things to them then indeed it doth some guess at it some mis-interpret it and some repeâ—l it whereas if they were soberly reflecting on and impartially looking to their manner of proceeding in every thing they would see that they mistake their Conscience exceedingly This then is the first defect viz. a defect in the Judgment The 2d Is a defect as to singleness and sincerity in the natural mans best condition such are never single when at their very best even when they are most serious in Prayer they are but going about to establish their own righteousness when they fast and give alms and the like it is that they may have some ground for a good opinion of themselves or that others may have a good opinion of them being always acted from selfy motives and for self-ends A 3d. defect Is the want of unbyassed Affections these being partial and byassed will put the man to reason and dispute for the silencing of his Conscience and this eye not being single the whole body is full of darkness Affections being inclined or sweyed to this or that side they will seek to â—way Conscience to that side they incline to This is it that maketh some to follow after and to haunt the company of those who are erroneous in their judgment notwithstanding that they have good reason to the contrary laid before them from the Word of God which they reject and that without challenge being quite byasâ—ed and prejudged in their affections thus many natural men lay this for a conclusion that so much only is Holiness and that no more is needful and what is more is but superfluous niceness and so they prejudge their Conscience by that 4. It is defective in this that it maintaineth not its peace nor answereth its challenges from Christs blood it is not sprinkled with clean but with foul Water to say so it may be it putteth the man to take on some resolution or to come under some vow as to somewhat that it may be is no commanded duty of Religion not hath any valuable influence upon it or he will as it were sprinkle his Conscience with his tears thus many will grant that they have sinned but withall they think and will be ready to say that they have a good heart or a good meaning or that such and such a man well esteemed of hath such a sin and is as guilty as they are or that many have had such siâ—s who yet have gone to Heaven on such and others the like pitiful grounds they found their peace and by such silly shifts they seek to quiet their Conscience yea sometimes from the consideration of the possibility of pardon many conclude confidently that they are actually pardoned We shall forbear to say any thing further at this time God
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
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
HEAVEN upon EARTH In the serene Tranquillity and calm Composure in the sweet Peace and solid Joy of a good CONSCIENCE sprinkled with the Blood of Jesus and exercised always to be void of offence toward GOD and toward MEN. Brought down and holden forth in XXII very searching Sermons on several Texts of Scripture to that purpose Wherein many weighty and momentuous Cases of CONSCIENCE greatly influencing a tender Christian walk are Soberly Solidly Succinctly and Satisfyingly Discussed Several of which are not readily to be met with in the Wriâ—ngs of other Divines on this Subject By that Learned and eminently Conscienscious Minister of the Gospel Mr. IAMES DURHAM Some-time Preacher thereof at GLASGOW 1. Pet. 3. v. 16. Having a good conscience that 〈◊〉 they speak evil of you as evil doers they may be ashamed that falsly accuse your good conversation in Christ. EDINBURGH Printed by the Heir of Andrew 〈◊〉 Printer to the Most Sacred MAJESTY ANNO DOM 168â— ERRATA Courteous Reader PLease ere thou read to correct these few escapes of the Press as page 12. line 36. read grossest for greatest p. 22. l. 36. r. inclination p. 26. l. 20. r. dictateth p. 30. l. 22. r. as for its p. 33. l. 29 delet no more p. 57. l. â— r. of â—ascination l. 2. d. conceat l. 20. r. on for one p. 61. l. 22. r. first for 2d p. 74. l. 4. r. thought p. 75. l. 29 r this for all p. 87. l. 21. r. ordinary p. 99. l. 10. r. thus for think p. 104. l 37. r. only for any p. 119. l. 28. r. not left p. 136 l. 2. r. ere for if p. 142 l. 26. r. persons for people p. 15â— l. 34. r. consideration p. 151. l. 4. r. censor p. 156. l. 29 d. divine p. 182. l. 15 put a point after testimony p. 195 l. 34. r. bâ—ings p. 204 l. 30. r. as for is l. last r. is for s p. 234. l. 20. r. rational creature p. 235 l. 4. r. concerning them by self-examination p. 256. l. 4. r. some way for some nay l. 25. r. had for hand p. 270. l. 5. r. as if he said p. 303. l. 3. r. our selves l. 10 r. repentance p. 308 l. 4. r. allowed p. 309. l. 7. d. full p. 311. l. 11. d. so p. 325. put after sacrifice p. 338. l. 12. r. observe more especialy p. 342. l. last r. persons p. 343. l. 1. r. their for his p. 344. l. last r. them for it p. 348. l. 20. r. a mistaken law p. 353. l. 8 r. he l. 18. d. is p. 358. l. 29. r. creature p. 361. l. 6. r. for making p. 364. l. 8. r. fain Any other lesser literal escapes mis-pointings or misplacings of some very few parentheses as thou wilt pardon so thou wilt easily correct GEneroso virâ— amico suo multis nominibus plurimum Colendo Domino Alexandro Durhamo Domino de Largo Clarissimi Authoris Filio Germano ex multis quos illi Deus gratiosé dederat liberis nunc tantum superstiti qui defunctum patrem virum illum non tantum apud Nostrates sed etiam apud Exteros Celebrem vere magni nominis quamvis non passibus aequis pro suo tamen modulo in vijs Domini serió sequitur egregias has de Conscienscia Conciones Conscionatoris consciensciam tenerrimam plane divinitus illuminatam suaviter spirantes in sinceri amoris tesseram perpetuae observantiae testimonium D. D Johannes Carstares TO THE READERS And more particularly to the Inhabitants of the City of GLASGOW THE Micro-cosme or little World Man a notably curious Compend and â—abridgement as it were of the larger one and the great Master piece of all the visible works of GOD wâ— when he came from under the haâ—d of the Omnipotent Creator in the first Edition a little Model and Representation of the Divine Perfections having impressed on him that blessed and beautiful that amiable and admirable conformity to the Image and likenesse of GOD wherein consisted the preheminency of His Nature above that of all other Creatures in the Visible â—r Sublunary World being one of the great excellencies that a created nature is capable of and a clearer ray of Divine Majesty then his dominion over the other Creatures and which only made him capable of the enjoyment of God as being that which assiâ—ilated to him and brought him to the nearest approaches to Glory All the faculties and powers of his Soul carried this glorious Character vâ—vely ingraven on them His Body also had somewhat of the same Image stamped on it tho not in respect of its figure and shape or natural uâ—e but as an esseâ—l part of his nature it was interested therein by a participaâ— on of original righteousnesse For it was mans person that was made holy tho his Soul was the first proper Subject of that con-created habit and principle of holinesse yet his body as I said as an essential part of his nature did participat thereof by a peculiar communication of that holinesse to 〈◊〉 as far as it was to be influential on moral operations and hereby were the Parts and Members of his Body in that state of innocency and integrity made Instruments and Servants unto righteousnesse and holinesse His Understanding was a lamp of clear and pure light without any the least measure or mixture of culpable darkness or ignorance it was able clearly and distinctly to represent all objects competent for him to know with wonderful readinesse and facility His Will was to say so straight as a rush without any the least sinful crook oâ— sinister byass inclining only and perfectly to that which was good and altogether averse from every thing that was evil there being a thorow agreement betwixt his will and the will of God so that he willed whâ— he willed and â—illed what he â—illed All his Affections moved only and constantly towards right and commanded objects and that with perfection of regularity in all their motions His Memory was of strong retention neither knew he while he remained such what it was â—o forget any thing that was suitable and incumbent for him to remember His Conscience was in excellent case â—o reflect and there being no ground for any challenge reproof or 〈◊〉 it did only commend and applaud in a word it did most faithfully and exactly act the part of God's Deputy following his orders punctually and precisely and so was keeped in an indisturbed calm and perfectly serene tranquilliâ—ie The Members of his body were servants only to righteousness and with holy â—lacrity subâ—erued the soul in all its operations But ah the entring in of cursed sin made a sad sorrowful and stupendious Caâ—astrophe setting oâ— fire as it were the whole coâ—e of nature and putting its very foundations some way out of course and deplorably deâ—acing the curious stately magnificent beautiful and glorious Fabrick of this little 〈◊〉 Man quite vitiaâ—ing and corrupting all the faculties powers and parts
of his soul and body which by the exact and exquisit symetrie and harmonie thereof through the image of God concreated with him made him while it remained in its integrity incapable of all such motions or actions which should be subservient unto or complyant with any thing contrary unto or different from it His Understanding the leading facultie and the eye as it were of the soul became an abysse and dungeon of darknesse covered all over with fogs mists and clouds of ignorance errors and mistakes so that becoming of a spiritual and holy man a carnal and corrupt man He did not receive neither could he know savingly the things of God he became quite blind having losed his viâ—ive faculty as to all spiritual discerning His Will the ruling and governing facultie utterly losed its rectitude and became crooked froward perverse rebellious and obstinat strongly inclined and bent to evil to all evil only to evil alwayes and constantly to evil and altogether averse from every thing truly good willing that which God nilled and nilling that which he willed His Affections turned all mutinous disorderly disturbed and confused furiously rushing on prohibited objects as the horse rusheth into the battel and what movings of them were toward any commanded object these were altogether irregular not so much as one of them moved toward any such object purely or primarly because it was a thing commanded His Memory quite losed its reâ—entive facultie as to the remembring of any thing spiritually good in the way it should have been remembred it became in that respect as a leck vessel all such things slipping and running through and out of it His Conscience being deâ—ed and made guilty became clamorous unquiet challenging and accusing boisterous and stormy filling him with horrour and when not stupified and benummed with spiritually Lethargick Security or Cauterized pâ—ing him upon the rack and making a kind of hell in his bosome so that he was Magur â—issabib terror round about even his own Burrio and tormenteâ— All the members of his body were yeelded to be the weapons of unrighteousness to sin So that all the faculties and powers of his â—oul and members of his body were on the suddain up in armes in hostility and rebellion against God proclaiming and waging war with him and on the matter blasphemously bidding him a defyance O! â—ad and sorrowful revolution in and on the Little world Man Heu quantum mutatus abillo God made him upright but he sought out to himself many inventions wo to us for we have sinned and the crown hath fallen from our head And by the loss of our original righteousness and the corruption of our whole nature with the innumerable actual sins and transgressions that flow from thence we bear alas a great deal more of the Image of the Devil and of the Brute then we do of the Image of God The re-introduction restauration and renovation of the pristine beautiful conformitie to the glorious Image of God with their reconciliation and justification through his satisfaction to divine justice in some of the universally lapsed and losed posterity of Adam even all the elect and gifted ones to the Mediator to be redeemed sanctified and saved by him in order to the capaclâ—ating of them to enjoy fellowship with God forefaulted by the fall and that by a new Creation the very splendor and glory of the whole Creation was the great earâ—nd and bussiness for which Christ Jesus came into the world who being the head and foundation-stone of this new Creation hath graciousâ— undertaken to prepare sanctifie and glorifie his mystical body or all the elect given to him by Iehovab which he accordingly effecteth and bringeth to passe by regenerating them by sanctifying them and by carrying on this work of sanctification in the growth and gradual advances thereof till it be perfected and consummated in glory whereby the Image of God in men is again renewed and restored both in their souls and bodies respectively in a good measure now in this life and shall be perfectly in the life to come where as they shall all see him as he is intuitively face to face and enjoy him fully and immediately without any the least moments interruption through all eternity so they shall be like him perfectly like him according to Creature capacitie resembling him to the verie â—fe All the faculties and powers of their souls partake of this renewed work The Understanding being savingly enlightned the will rectified the Affections reduced â—nto order the Memory strengthned and the Conscience much cleansed and calmed and put into a capacity as to accuse and condemne so to excuse allow and absolve as there is just ground for either and they put to make it their great bussiness about which they allow themselves to be exercised alwayes to have it void of offence toward God and toward men which Conscience with the concerns thereof being the great Tâ—eam and Subject of these choice searching and savoury Sermons wherein if there be any thing that doth not so fully answer expectation let it be imputed to the writer from his own mouâ—h whose copple was so verie incorrect that the fitting it for the view of the world hath caused no smal labour to me I need say the less of it only in general I would humbly offer these few things First we would above all things look well that once we have a good Conscience not only Morally that is when Conscience iudgeth it self bound to owne Gods â—evealed will for its rule and when it impelleth or pusheth the man to act according to that rule and withall the more ordinary disposition of his will is 〈◊〉 comply with these impulses of his Conscience which may be where there is no special or saving grace but Graciously so which necessarily pre-supposeth a state of regeneration and the hearts applying it self by faiâ—h the gift of God to the blood of sprinkling which both purgeth and â—acifieth cleanseth and calmeth the Conscience which speaketh better things then the bâ—ood of Aâ—el yea hath a cry ablâ— to out-cry the loudest cryes of the most clâ—morous and guilty Conscience and is that wherein all disquieting challenger and â—ccusations for sinâ— are only â—afely sunk and and put to silence so as they shall never again swime above and raâ—k to the final sorrow and shame of such as are led through graâ—e to take this course with them as the now-sunk and any other way silenced challenges of most men and women will once most certainly rise on them and speak at a high rate against them never any more to hold their peace from grievously galling and gnawing accusations For to the unclean and unbelieving nothing is pure but even the minde and conscience is defiled Secondly The Conscience being thus made good we would endeavour by all suitable means to keep it so that we may be in case on warrantable and good grounds to say with the Apostle We trust we have a good
conscience in all things willing to live honestly Heb. 13. v. 18. And if at any time the Conscience of the Christian be defiled and wounded by new contracted pollution and guilt and challenges begin thence to arise and to disturb the peace and sweet repose of the Soul there would be on all such occasions fresh believing applications made to the blood of sprinkling that thereby the heart may be sprinkled from an evil conscience and the Conscience purged from dead works to serve the living God and endeavours would be renewed in the strength of grace to walk more tenderly without offence toward God and toward men toward which these Sermons abound with varietie of choice and excellent directions and helps Thirdly and more particularly we would study to have our Conscience well and throughly informed by intimat acquaintance with the minde and will of God revealed in the Scriptures of truth as to all things that we are called to believe and do so that it may be in case to discharge its office and dutie aright whether in Dictating or in Testifying or in Iudging an ill informed Conscience especially where there is any zeal or forwardness strongly pusheth and suriously driveth men to many dangerous distracted and destructive practices hath not this driven men to kill the servants of Christ as himself foretold and in doing so to think that they did God service did not this hurry on Paul before his conversion to persecute Callers on the name of the Lord Jesus and to make havock of the Church by drawing and dragging the disciples both men and women bound to Prison and by cruel persecuting of them even to strange cities compelling them to blaspheme so exceedingly mad was he as himself confesseth against them O! what terrible and tragical things hath this set men on to do and what mâ—d work hath it made in some places of the world beside many lesser impertinencies extravagancies and disturbances in particular Christian Societies Fourthly We would endeavour to have the Conscience deeply impressed with due and deeâ— vâ—neration aw and dread of the Majestie of God the supream Lord of and great Law-giver to the Conscience whose Laws and Commands are only properly directly immediately and of themselves obligatory thereof because the Consciences and Souls of men are properly subject only to God and because the Law of God written in the hearts of men and in the Scriptures is the only rule of Conscience and moreover because men cannot immediately judge the Conscience nor know they the secret motions thereof and finally because he can only inflict spiritual punishment on the sinning Conscience all the Laws and Commands of men in what ever capacitie are only obligatory of the Conscience mediatly indirectly and consequentially viz. in so far as they are consistent complyant and agreeable with the Laws and Commands of the absolutely supream Law-giver or not repugnant thereunto for certainly he hath not given a dispensation to any power on earth Civil or Ecclesiastick to countermand his coÌ„mands or to enjoyn obedience â—o commands contrary to or inconsistent with his own whose commands are immediately and inviolably binding of the Consciences of Superiors and Magistrates though the greatest Monarchs on earth as well as of Inferiours and Subjects all without exception being Inferiours and Subjects to him Yet such Laws of men as do either press or declare the Commands and Law of God and make for the conservation and observation thereof oblidge in Conscience because such Laws as they are such participat of the nature and force of the Divine Law and because the Law of God doth directly and immediately command subjection to the Superior Powers therefore even in reference to theâ—â—njust Laws and such as are repugnant to or 〈◊〉 with the divine Laws Subjects are oblidged in 〈◊〉 not to reâ—use obedience to them out of any contempt of lawful authority let â—e to discaâ—m anâ— renounce the same as some poor seduced and deluded persons do in these dayes â—ther ouâ— of ignorance or humour or misguideâ— zeal to the great reproach of Religion not to admit 〈◊〉 any thing that mâ— have in it the 〈◊〉 appearance of offence and scandal that way because the contempt oâ— lawful authority and the â—andal of others are in themselves sins against the Law of God yet still as no â—eer humane laws do directly immediately and of themselves as I said bind the conscience so neither hath God given a power to any of the Superâ—our Powers on earth to enjoâ— obedience to commands that are cross to his own â—njunctions which all are oblidged indispensably to obey And therefore it is not only sâ—range but even stupendious for any Christians especially such as pretend to be Protestants confidently to assert and bolâ—â—o publish to the world as Mr. Hobbs doth in his Leviathan a book designed by him as I have been informed to complement Cromwel against the writâ—rs own Conscience such as it was p. 168. That no private man is judge of good and evil actions in a Common wealth under civil Laws and that the meaâ—ure of good and evil actions is the Civil Law of actions civilv good why not but of actions simply good and evil as his assertion carries whâ— what reason or shâ—dow of reason God never having given noâ— assigned such a rule we may thus throw away ouâ— Bibles as the rule of good and evâ—l aâ—ions and all betake our selves to the Civil Law as the only Rule and the Legis lâ—tor the alone Iudge since he may as well divest a man of humane nature and un-man him as deprive him of a privat Judgement of discretion or of a private discreâ—ive Judgement in reference to his own actions the soâ—er exercise whereof is no assuming to himself in â—he least the capaciâ—e of a publick Judge and it at any time in any thing relaâ—ing to â—is 〈◊〉 acts this Judgement of private discretiâ—n fall to thwart the Law or publick Judgement he advenâ—es on that cum pericâ—lo or on his peâ—l but it cannot in reason utteâ—ly rob him of it since as is said he can as soon cease to be a man or a rational creature as to have that quite denyed him or taken from him to what end or purpose should he be priviledged with this above brutes iâ— the exercise of â—t shall be for ever suspended in the Members of Kingdoms and Common-wealths as almoâ— all men in the world are what sound and Orthodox Divine or sound Christian Lawyer ever taught such Doctrine The learned doctor Ames tellâ— us in the 4. Co olary and very last words of his first book of Cases of Conscience that Interpretatio Scripturae vel judicium â—scernere voluntatem Dei pertinet ad quemlibet in foro conscâ—tiae pro 〈◊〉 And page 169. of the fore-cited book the same Hobbs sayes That he who is subject to no civil Law sinneth in â—ll that â—e doth against his conscience yet â—t is not so with him who liveth in a common
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
Conscience for abstaining from such and such a practice only from long custome of doing so from the example of others or from loathness to displease them or only from dis-inclination to or aversion from the thing which they will not readily abide by if any considerable suffering whether of emergent loss or cessant gain be met with on account thereof whereby it comes to pass that Conscience and truly Consciencious persons are expoâ—ed to contempt and scorn Some standers by and lookers-on taking occasion to think and say that such persons have all the while been acted by no real principle of Conscience but only by humour or at best by the example of others to the great reproach of Religion and the holy profession there of and such as have a natural and unreasonable prejudice at all serious godlinesse and tendernesse of Conscience ly at the wait to fish and catch all advantages so fortifying themselves in their prejudice and are ready to draw their conclusions not only nor so much against the particular persons as against the whole generation of conscientious and godly people yea against godlinesse it self and tendernesse of Conscience their prejudice prompting them to think and say We alwayes thought that sort of men were not truly conscientious and godly whatsoever they professed and now we see and find them to be so and that we were not mistaken but in the right when we thought them to be such they are all such all of a piece acted by no true principle of Conscience but by humour peevishnesse or some such thing notwithstanding of all their high floun pretensions of Conscience for let them but be put a little to it and all their Conscience-pretensions will be quite relinquished and evanish and they will be and do like others which gives ground to sober and truely conscientious persons to think that it were better and more for the advantage and credit of Religion and of the real pleas of Conscience that it were never pretended in such things where it is only pretended I will not I dar not say but a truly conscienscious person may by the more closse approaches of trouble and suffering on the account of some particular debated practice or forbearance be put upon more narrow and exact inquiry into and examination of the grounds reasons of that practice or forbearance And may after such inquiry and examination come from more clear light to have different apprehensions about the thing from what he had before Though the clearnesse win at which is waited with the eschewing of trouble and suffering would be holily jealoused and suspected and brought to the light of the Word to be thereby scrutinously accuratly and impartially tryed least self-love in such a case bribe as it were and byass the persons judgement and light 2dly When Conscience is pretended in minute small petty and comparatively inconsiderable things while in the mean time little or no Conscience at all is made of but vast and unlimited latituds are taken in the most momentuous and weighty things of Religion as the Pharisees pretended Conscience in tithing the smallest herbs as mint anise and rue while in the mean time they passed over without making any bones of them Iudgement and the Love of God which is straining at gnats and swallowing of camels 3dly When Conscience is pretended for mens tenacious adhering to human traditions while in the meantime they make no Conscience of making void the Law of God as the same Pharisees did for which out Lord with holy severity inveigheth against them 4ly When Conscience is pretended for not shedding the blood of Innocents and yet notwithstanding the same things are adventured on and wickedly per-petrated when they come in competition with mens worldly wealth or preferment or with the gratifying of great ones in order to the former as it was with Pilat in the matter of condemning Christ of whose innocence he was throughly convinced and accordingly did thrice over hear publick testimony to it yet when he was told that if he did let him go and condemned him not to death he was not Cesars friend he forthwith proceeded to the condemnatory Sentence and delivered him to the persecuting and murdering Iews to be crucified and poor wretch he imagined that the silly shift of washing his hands in water would wash and purge his deeply â— filâ—d Conscience from the guilt and pollution contracted by shedding of that innocent and most precious Blooâ— buâ— it stuck faster to and was more stiffly barkned on his Conscience then to be so easily washed off with such poor and pitiful shifts do such men think or fancie to pacifie their Consciences and to purge them from the defilements of the greatest most clamant and horrid crimes If Pilat had any real demurr in his Conscience about the thing as very probably he had his counteracting it on so base and unworthy accounts and then foolishly fancieing that by such an empty ceremonie as washing his hands in water he could be washed from the guilt of so aâ—rocious a Crime were high aggravations of it 5ly When men pretend Conscience as the reason of their not committing the least sin nay of their not doing somethings that are very debateable whether they be sins or not while in the mean time they make no Conscience to stretch furth their hand to â—ay with an high hand to adventure on the commission of sins that are incontravertably very great and gross as the Pharisees pretended Conscience for their not going to the Iudgement Hall least forsooth they should be defiled and so unfitted to eat the Passover who yet made no scruple maâ—ciously to embrew their wicked hands in the blood of the person that was God and typified by the Passover 6ly When Conscience or a conscientious regard is pretended for divine institutions and ordinances meerly and mainly from pickque and prejudice at the most tender and conscientious persons as if their warrantable and consistent practices were the grossest violations and greatest viâ—ifyings of them and plain inconsistencies with a just regard for them How often thus did the Scribes and Pharisees quarrel with our Lord and his Disciples as breakers and profaners of the Sabbath because of somethings done by him and them thereon not in the least in-compatible with the sanctification thereof as if they themselves had been more tender of the due observation of the Sabbath then either the Disciples or their Lord and Master was 7ly to give no more instances when Conscience is pretended for keeping and not breaking of sinful engadgements vowes and oaths wherewith men have rashly bound themselves As suppose a man should rashly vow and swear that he will be avenged at the highest rate on another because of either an imagined or real a lesser or greater injurie done him and as Herod sware very inconsiderarly and rashly that he would give the dancing daughter of the incestuous Mother Herodias whatever she should ask of him even to the
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
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
Iohn then have we confidence towards God In a word whatever condition a man can be in it proves his friend nay his best friend A third reason is taken from the great prejudice that cometh to a man through his thwarting and coming in tops with Conscience he wanteth that sweet inward peace that passeth all understanding to keep and garrison his heart and mind whereby he is much exposed and laid open God looketh terrible-like upon him and he hath no access to him with boldness and confidence when the Conscience is disquieted troubled and as it were through other or confused and fears arise and challenges are wakened therein these threaten a challenge from God and portend a storm of wrath to follow hence is Davids complaint Psal. 32. 3. 4. When I keeped silence my bones waxed old through my roaring c. and his lamentation throughout the 51. Psalm and to this purpose the Apostle Iohn speaks very weightily If our heart condemn us God is greater then our heart and knoweth all things where he plainly insinuats that the Heart or Conscience its condemning is the forerunner of Gods condemning and an evidence of it and that withal the latter is as more absolutely infallible so more terrible then the former where these three go along together it is impossible where a person is tender but he will be loath to top or thwart with his Conscience As for the Uses which we proposed to speak to in the Third place they may be drawn to these fouâ— 1. For information and instruction in the matter of Duty 2. For tryal and to evidence who are sincere Believers 3. For reproof 4. For exhortation there being need of all these especially to such Christians who take but little heed to their Conscience The first Use sheweth what is Believers duty they should by all means learn to know and take up what Conscience saith from the Word of God and labour to have their Conscience well informed and take notice of what it speaketh ere they do any thing and what are Conscience thoughts of it after it is done and accordingly to be affected determined and swayed It is true the Law of God is the supream rule and to be hearkened to in the first place but that which we are now speaking to is concerning taking advice from Conscience which 1. Doth make the Law speak more sensibly lively and aloud then before 2. It maketh it speak more plainly for when peoples reason will be ready to shuffle by a word that samâ— word coming into and taking hold of the Conscience will become more clear and convincing and it maketh the understanding being thereby made more single to take it up better 3. It maketh the man more impartial when the Word cometh not to his judgment only neither will he leave the Word with his light and reason simply nor to debate with his inclination and affection but putteth the Word and his Conscience together and taketh the meaning of it some way immediatly from his Conscience it maketh him single and unbyassed as I said before and sometimes aâ— Conscience will speak when the judgment hath little or nothing to say so it decideth often betwixt the opposite reasonings of the judgment for both sides 4. The advice and dictate of Conscience is much more powerful then that of the simple judgment and reason and adhereth better and more closely then affection or inclination Conscience being more directly Gods Deputy and in a more immediate subordination to him iâ— sticketh more â—enaciously by duty and it being as a check to our humours and as a Compass to steer our course by in all things we are to be swayed by its advice hence some who can almost debate nothing in reason yet will not dare for Conscience to do such a thing Some necessary Questions relating to practice arise from this Use which we shall speak a few words to As 1. If any other thing beside Conscience may have an impulse to duty 2. If other things may have an impulse to duty whether it be credit interest inclination will or affection how may the impulse of these be decerned and differenced from the impulse of Conscience 3. Whether the dictates of Conscience may always be followed seing its impulse may be wrong 4. What should be done in such a case and how may we difference what is right 5. Whether a man and his Conscience may be friends and agree together in a wrong cause or practice For the first Question Whether any thing beside Conscience doth or may pouâ—s to duty We answer affirmatively Many things may court us which by their impulse do often â—hwart with Conscience hence is the inward combat in the Christian betwixt the Flesh and the Spirit the Flesh doth pouss to one thing and Conscience to the contrary therefore Gal. 5. 17. it 's said The flesh lusteth against the spirit and the spirit against the flesh and these two are contrary one to another and Rom. 7. 23. the Apostle speaketh of a law in his members rebelling against the law of his mind and leading him captive to the law of sin in his members more particularly these things as we hinted before may have an impulse toward the doing of duty As first Mens credit hath a strong impulse where any thing crossing it is apprehended to occur 2. Mens interest hath often an impulse so as to carry on a selfish design it will make gain seem to be godliness 3 Mens natural inclinations will and affections have an impulse also and the impulse of these will sometimes be exceeding like to the impulse of Conscience and here we may consider these three things which they have influence upon 1. They may have influence to mar a mans light and pervert his understanding as it is said of a gift It blindeth the eyes of the wise and perverteth the understanding of the prudent so mens credit interest and natural inclination may in a sort bribe the understanding and blind the judgment insensibly and the man not know of it distinctly at least 2. When they have perverted the judgment they may engage the affections and these drive violently 3. If the man yield not to such a thing his credit or interest will vex him like Conscience and take rest and quiet from him as we see in Herod Matth. 14. 9. who when the dancing Damsel suited for the head of Iohn the Baptist was sorry or grieved nevertheless for his oaths sake and for them who sat at table with him he commanded it to be given her Folk would have thought that it was his Conscience that made him sorry but indeed it was not Conscience but Credit therefore it is said not only for his oaths sake but for them that sat at table with him it 's like if his oath had been been given in privat Conscience would not much have troubled him and while it 's said he was sorry or grieved it sheweth plainly that his Credit suffered him to
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
nor endeavour If then this Doctrine hold true and if this be the Believers exercise to walk so as to please his Conscience in all things and in nothing to ofâ—end it sure such a Conscience is proper and peculiar to the Believâ—r and so may be an evidence of one that hath an interest in Christ This will be more clear if we look 1. To the use that the Saints recorded in Scripture make of a good Conscience and that the Scripture willeth and alloweth them to make of it in their tryals and troubles in their straits and difficulties as 2 Cor. 1. 12. This is our rejoycing the testimony of our conscience c. And in this place Paul â—lyeth to it as his refuge and comforts himself by it in and against his present strait now if it were not a Character and mark of a Christian indeed it would not be nor be allowed to be made such a ground of peace quietness to Believers in their straits 2. It is clear from the nature of Conscience its testifying which is not its own or from and for it self only but also and principally from and for God Therefore 1 Iohn 3. 19 20 21 22. it is said Hereby we know we are of the truth and shall assure our hearts before God for if our hearts condemn us God is greater then our hearts and knoweth all things but if our hearts condemn us not then have we confidence toward God And 1 Pet. 3. 21. It 's called the answer of a good conscience That is such an answer as giveth quietness and a good Testimony to Believers when all speak against them or speak evil of them Now this answer of a good Conscience is not a mans bare apprehension that his Conscence is good but it takes in these Three 1. Not only the Conscience its saying nothing against the person but positively speaking for him 2. It is such a Conscience as hath its testimony grounded on the Word of God 3. It 's the Testimony of a Conscience soberly reflecting on it self and trying it self in the major proposition to wit iâ— such a thing be true and in the minor proporâ—ion 〈◊〉 such a thing be true iâ— reference to it self in particular and finding both propositions to hold true then â—t confidently draweth the Conclusion But here some will be like Object and say If a good Conscience be an evidence of a persons saving interest in Christ Alace I fear I never had that evidence and mark neither am I like to have it Which Objection ministers ground for these two Questions 1. If a Believer may ever or at any time have a good Conscience And 2. What are the Characters and Properties of such a Conscience For Answer to the First We would distinguish a good Conscience which may be understood either 1 Legally and so it is a Conscience giving Testimony to the fulfilling of the Law perfectly taking it so excepting Je◠〈◊〉 there was never a man since Adams fall that had a good Conscience or a Conscience altogether void of offence toward God and toward men Or 2. A good Conscience may be understood Evangelically or in a Gospel sense or as iâ— draweth it'â— Conclusion not from the Law but from the Gospel and in this sense Believers may have and often actually have a good Conscience thus and in this sense David Hezekiah Paul and others have drawn comfort from the Tâ—stimony of their good Conscience not drawing its Testimony from nor founding it upon the Law and the perfect puriâ— that it requireth but fâ—m and upon the Gospel and the purity that it graciously 〈◊〉 in Christ Jesus our Lord. For the 2d viz. What are the Properties of this Conscience which will clear the former and also clear how it comes that when Conscience challengeth for sin yet it may be said that the Believer hath a good Conscience and may take it as a mark of his saving interest in Christ I shall give thâ— 4. or 5. Properties of a good Conscience 〈◊〉 when there may be sin The 1. whereof is When Conscience is universal and impartial in its putting 〈◊〉 duty thus sayeth the Psalmist Psal. 119. 6. Then shall I not be ashamed when I have respect to all thy commandments When the Conscience dispenseth not with it self in the least duty or sin but its design aim and endeavour is to be in the obedience of all commanded duties and in the degree that is called for It is on these two that David goeth Psal. 18. vers 20 21 22. The Lord rewarded me according to my righteousness according to the cleanness of my hands hath â—e recompensed me for I have kept the wayes of the Lord and have not wickedly departed from my God as iâ— he had said I halvâ—d not the Bible nor the Commands nor did I mis-interpret them neither did I depart wickedly I never resolvedly allowed my self in any sin so as to oppose one sin and to indulge and connive at another For all his judgements were before me and I did not put away his statutes from me I endeâ—voured to set them alwayes as a compass before me by which I allowed my self to steer my whole course I was also upright before him and kept my self from mine iniquity The sin that I was most given unto that had most power over me and to which I had the manyest and strongest assaults of temptations I keeped my self most watchfully from that A 2d Propertie of a good Conscience in a Gospel sense is That it is a Conscience very single having a just regard for all these things required in a Christian walk whereof we spoke before it s very observant of the performance of all duties looking not only to the matter but to the Spiritual manner of gâ—ing about them it is single in its motives and ends laying due weight on that which Christ sayeth If thine eye 〈◊〉 single thy whole body shall he full of light That is a mark of a good Conscience indeed when a man in his actings is sweyed with respect to the honour of God and doth not what he doth to be seen of men nor to have somewhat to 〈◊〉 of before God but he seeketh to have Christ increasing though he should decrease and is conâ—nt to be 〈◊〉 upon if it may contribute to the exaiting of him and would fain be up at the due manner of performing all called for duâ—es even to be in case with the Apostle Heb. 13. 18. to say Wâ— trust we have a good conscience in all things willing to live honestly This is our aim and design and if it be otherwise with us in any thing we approve not our selves in it A Third Property is That such a Conscience is delighted and made glad or grieved and made sad according as it is enabled to manage this great design and to prosecute and attain this noble end or not In this respect a Believer may have a good Conscience even when he faileth and cometh
there is no healing of his wound till a word from God himself do it It is on the contrary an ill token when a Conscience seeth sin and can speak peace to it self on this ground that there is mercy in God and yet never applyeth the blood of sprinkling to purge it from dead works nor seeketh to have the Word spoken as it were from Gods own mouth and on the other side the legal Conscience will make amends to God will give him Sacrifices enough and perform many duties to him looking for his acceptance only on account of these and that is as ill a token but a good Conscience resteth not on any of these but though it hath the sacrifice of a broken and contrite spirit to offer to God yet it doth not rest on that nor on any duty but is put beyond these to rest on Christ and on his Sacrifice Purge me with hyssop c. saith David Psal. 51. And this is a clear and certain differencing mark even to consider well whereon Conscience resteth for peace after a challenge and to make sure that it resteth thus on Christ. A 3d. Character is That a good Conscience will both challenge and speak peace at one time it can stand up and defend it self against a challenge thus when the Law on the one hand comes and charges it with many defects in duty and denounceth wrath against it because of these it will humbly take with them and yet on the other hand in the very time it can betake it self to Christ and produce a word of peace that it hath ready at hand from him this we may see in Paul 1 Tim. 1. 13. I was says he before a blasphemer a persecuter and injurious but I obtained mercy It is an evil token when men either have only challenges and no peace or only peace and no challenges at all as it is also an evil token to offer to maintain peace by shifting challenges or to give over pressing after and maintaining of peace by giving way to challenges But it is a good token when Conscience can take kindly with and be humbled under challenges and yet debate against them so as to keep and maintain peace and can give a warrand for its doing so which is indeed a great practick in Religion we may see a clear instance of this in Ioâ— who saith chap. 7. 20. I have sinned what shall I do unto thee O thou preserver of men where he acknowledgeth that he hath sinned and cannot make amends and yet chap. 27. 4 5. he saith with holy boldness and peremptoryness My lips shall not speak wickedness nor my tongue utter deceit God forbid that I should justifie you till I die I will not remove my integrity from me When God speaketh or seemeth to speak wrath his angry countenance driveth him not away from him though saith he chap. 13. 15. he should kill me yet I will trust in him but I will maintain mine own ways before him and vers 16. an hypocrite shall not come before him The Hypocrite or legal man giveth it over when he is thus put hard to it â— though it be easie for him to presume while the Law and Wrath break not in yet when the Law cometh Sin reviveth and he dieth as it is Rom. 79. it is easie to have peace so long as God speaketh not down-right against it but when he cometh to set all a mans sins in order before him he will with Iudas run and hang himself rather then abide that tormenting Conscience of his terribly denouncing war and wrath from God against him A 4th Character is That a good Conscience will love to entertain and welcome a challenge but an ill Conscience cannot abide nor endure a challenge and if it could it would have Conscience always silent and quiet when yet it should not be quiet neither hath it any ground to be so He who hath a good Conscience is glad to have sin discovered and Conscience kept waking he thinketh a sanctified conviction of sin a valueable mercy and the reason is because he aimeth not so much at this to have peace in himself as to have a good and solid ground of peace betwixt God and him and to remove what may mar it whereas the Hypocrites great design is to have peace on any terms and by any means and therefore when a challenge cometh closs and home to him it is quite marred It is on this ground that a tender soul will designedly aggrege sin and even foster a challenge as David doth Psal. â—1 Against thee thee only have I sinned whereas a Saul will defend his own sinful practice and seek to shift the challenge as we may see 1 Sam. 15. 10. yea I have keeped the commandment of the Lord saith that proud Hypocrite A 5th Character or Difference is That a good Conscience maintaineth its peace both from the Law and from the Gospel and will needs have peace in some measure in respect of both else it will not be satisfied The evil Conscience again taketh its peace from the one and not from the other and so taketh a wrong rule or ground for founding and trying of its peace An honest man that hath a good Conscience hath respect to the Law and will not thwart it yea the challenging and condemning part of it is welcomed and the threatnings of it have influence on him to make him fear and as he respecteth the Law so he respecteth the Gospel and looketh well to Believing Repentance Self-searching Examination Meditation and to his manner of performing these and of all his other duties that none of them come in the place of Christ or get any thing of that which is his due and though he seem to himself to have faith in Christ if he endeavour not to have Holiness going along with it he dare not speak peace to himself But on the contrary the legal man or law-conscience if it be in good terms as he supposeth with the Law it looketh not to the duties of the Gospel whether the man be indeed fled to Christ or be in good terms with God through him and on the other hand the presumptuous Conscience when it heareth the Law and the threatnings thereof it â—ome way tusheth at these and under pretext of betaking it self to Christ it teareth as it were away the Law and this mistaking halving and dividing of the rule maketh many men think that their Conscience speaketh good to them when it doeth not so but hath rather ground to speak evil and wo. And in the by ye who think ye have good Consciences try them by this mark if ye walk humbly under Conscience-convictions taking with them and if they be welcome to you as well as a word of peace A 6th Character or Difference is That a good Conscience is holily jealous and suspicious while an evil Conscience is presumptuously confident and bold we say a good Conscience is suspicious and therefore is often putting
it self to proof and tryal taking the sentence of Conscience to the rule and trying it thereby and taking the answer on deliberation and not off-hand or by guess because it knoweth Conscience is but a servant and therefore will try if it speaketh its masters even Gods language to this purpose saith the Apostle 1 Cor. 4. 4. I know nothing by my self yet am I not hereby justified it will either have Consciences sentence and Gods sentence going together or else it will reject and cast it whereas the most part of men satisfie themselves with the sentence of Conscience and look not after Gods sentence and mis-interpret Conscience and take its first word as it were and put it not to the tryal Ah! is not this true of many of your Consciences ye think ye have peace and that all matters are clear and well betwixt God and you notwithstanding ye be secure ignorant or profane but when do you put your Conscience to the tryal ask your Conscience if in all the Word of God peace be spoken to the Wicked or to any that is not sincerely aiming and endeavouring to be holy consider that word Psal. 85. vers 8. The Lord will speak peace to his people and to his saints there is not one word of peace for the profane and unholy How then can your Conscience possibly speak peace if it presume to do it will most certainly beguile you and therefore as ye would not be deceived sollow not neither lay weight upon every word that Conscience speaketh as to your state especially at first but try it by the Word or take its sentence to God and to the Word and see how he approveth of it and how his Word doeth warrand it for as Solomon saith Prov. 30. 12. There is a generation that are pure in their own eyes that are not cleansed from their filthiness There is yet on this side a 2d Question viz. If Conscience may not only think it self to be right but think so in a high degree so as even to be perswaded of it when yet it is wrong Answer Without all question it may And here we may speak somewhat of a deluded Conscience which is a Conscience that not only is wrong and erreth and speaketh good when there is no ground for it but a Conscience that hath these two things beside in it 1. It hath a perswasion that it is right 2. It hath the affections somewhat stirred by it and a sort of joy in the thing whereof it is perswaded It 's I say a Conscience that not only speaketh good without ground but hath a perswasion that it is right and a kind of joy in it's way That there may be and is such a Conscience among the generality of Professors cannot be denyed and is clear from what the Apostle says Gal. 5. 3. This perswasion cometh not of him that calleth you There is a perswasion and yet not of God and for the other to wit That there may be a joy in the thing see Gal. 3. 1. O foolish galatians who hath bewitched you They had a sort of conceit and fainness even to a kind fascination and Bewitching conceit of their being right neither was there any dealing with them to draw them off that way There are Four sorts of these Consciences among Professors according to Four several rises that they have none of which will warrand them to think themselves to be right The 1. Rise is from laying too much weight on supposed reason There is a kind of delusion that ariseth from this ground which was it wherewith the Galatians were carried away having heard first from the Gospel of the righteousness of Faith And thereafter from some false Teachers of the righteousness of the Law as necessary to be added to it in the point of Justification They thought there was good reason for such a Doctrine and that no loss nor prejudice could come by it and therefore they did joyn both together The 2d Rise Is when men lay too much weight on great though yet but common Gifts as on liberty in Prayer and warmness of the afâ—ections therein on Preaching notably and one standing it out in sharp Tryals with the approbations of others it may be even of the best or when they have been helped to do some extraordinary things as in the Primitive times some Professors were helped as Gods Instruments to cast out Divels to speak with tongues c. who yet were not sound at the heart it is on this ground that Christ goeth when He saith Luke 13. 27. And Matth. 7. 22 23. Many shall come to me in that day saying Lord we have prophesied in thy name and in thy name have cast out devils and done many wonderfull works All which are as I just now said but common Gifts though some of them at least extraordinary and when men come to have any measure of these beyond others they will not be beat from it but will go to death with it that all is right with them The 3d. Rise is from some supposed spiritual sense and comfort and from some flashes of joy These temporary Believers spoke of Matth. 13. and Heb. 6. 4 5. attained to some tasting of the good Word of God and of the powers of the World to come such as once come this length do what they will and live as they will have it as it were alwayes sounding in their ears nor suffer they it to go out of their heads that such and such a day they met with God and that he spoke peace to them and therefore they are perswaded that matters are right betwixt him and them and yet all this while they may be unsound at the heart The 4th Rise is From folks habituating themselves to speak good to themselves and from maintaining their presumption and dulling and deadning their own Conscience whereupon in Gods righteous Judgement Conscience becometh a plague to them so that they will dispute and debate with and against any Minister Neighbour or Friend that would convince them of the evil and danger of their State and Condition and the heart being by them thus deceived speaketh and pleadeth for them and deceiveth them back again they are honest â—olks and were never heard with their Neighbours none have any thing amiss to say of them and their own Conscience justifieth them and what should more Thus having put out their Light and blinded their own eyes they have constrained and some way necessitated their Conscience to cheat deceive and beguile them Such as these are spoken of Isa. 44 20. He feedeth on ashes a deceived heart hath turned him aside that he cannot deliver his soul nor say is there not a lye in my right hand The heart is ordinarily taken as was hinted before for the Conscience in the Old Testament accordingly Iob said His heart should not smite him while he lived And it is said Davids heart smote him Now such a man as is here spoken of his deceived
and were fond on them A 5th Character is That a deluded Conscience iâ— ordinarily bitter and cruel in the effects of it as it is proud and vain so it will persecute to the death them it differeth from hence were the Persecutions of the Apostles and of Paul especially and we have seen it in poor deluded souls who have thought themselves oblidged to slay all that were against them or differed from them in these their delusions some what of this bitterspirit accompanied the delusion of the Galatians Therefore the Apostle sayeth to them chap. 5. 15. If ye bite and devour one another c. And Iames speaketh to the same purpose of such persons chap. 3. 14. If ye have bitter envying and strife in your hearts glory not and lye not against the truth this wisdom descendeth not from above Bitter zeal and strife is an evil token and a bitter Conscience is readily no good Conscience when a man supposing himself to be in the right is carried on with a spirit of bitterness though in other cases bitterness through the power of corruption may kyth yet it is native to delusion It floweth from pride in such persons exalting themselves above all others Therefore as soon as they are deluded go wrong they must have a Church by themselves and will joyn with no other persons in Christian communion but such as are of their mistaken opinion But a Third Question ariseth here on occasion of the former viz. whether Believers in Christ need to be afraid of a deluded Conscience And whether they may not be perswaded and that with a sort of delight and satisfaction that they are right when yet they are wrong the latter branch of the Question necessarily supposeth the former which needeth not therefore to be particularly spoken to We Answer with a distinction that a Believer may be mistaken and deluded in a particular but cannot be deluded as to his gracious state because being indeed a Believer it s a most true and certain conclusion which he draws concerning his being in a gracious state though possibly as to some of the grounds whence he deduceth it he may be mistaken or he may draw it from wrong grounds yet I say in some particulars he may be deluded as in taking such or such an error to be a truth and so the first Three grounds and rises of a deluded Conscience which we form erly assigned may agree to him As he may lay too much weight on carnal reason and on common Gifts as some of the Galaians did and the Apostles themselves were in hazard to do and therefore our Lord saith to them Luke 10. 20. Rejoyce not in this that the spirits are subject to you but that your names are written in heaven he may also lay too much weight on sense or comfort and the reason may be because when God graciously condescendeth to give them now and then some proof that he loveth them they being in so far deserted draw a conclusion quite cross to the design and end of that manifestation as if he approved them in that particular wherein they are mistaken for as a Believer when he is right may think himself to be wrong because of the want of sense so by the rule of contraries he may think himself to be right because he hath much sense when yet he may be wrong I shall for further clearing instance it in five or six cases As 1. When a Believer hath been in some tender frame praying to God sincerely and hath gotten a hearing and when some smiling providence meeteth him and inviteth him to side with such or such a thing he is ready to think that God calleth him to that thing or it may be the Christian after Prayer meets with a Scripture that holdeth out that thing which he hath been praying for whence he rashly draweth the conclusion that he will obtain it and is ready to think that therein he walks according to reason if the thing look rational like to him and suit the matter of his Prayer we may see something of this or very like it in Samuel if we compare the 15. and 16. Chapters of the first Book of Samuel together in the end of the 15. Chapter he hath very probably been praying when he mourned and chap. 16. v. 1. he is sent by God to Bethlehem to anoint one of Iesses sons to be king and when vers 6. he looketh on Eliah he presently and somewhat rashly yet very confidently saith Surely the Lord's anointed is before him he having been praying and the thing looking so rational and purpose-like was perswaded that he was right but the Lord reproveth him and saith to him Look not on his countenance nor on the height of his stature because I have refused him for the Lord seeth not â—s man seeth for man looketh on the outward appearance but the Lord looketh on the heart How oâ—t may a tryst of Providence be mistaken I was in Prayer and such a word met me and such a Providence occurred to me and did cast the ballance A â— d. Case is when a thing representeth it self to the Believer not only as lawful and honest but as conducing much to Gods glory and to the good of his work and he meaneth well in it how ready is he hence to conclude that he is certainly called to such a thing and that it is his duty when yet it is not so we may see something of this in David who 2 Sam. 7. 1 2 3 and 4. having a purpose to build a house to God proposeth the matter to Nathan the Prophet who without consulting God off-hand saith to him Go do all that is in thine heart for the Lord is with thee and yet notwithstanding though God loved the thing and approved of it in its self as a duty yet it was not Gods mind that David should perform it nor that Nathan should have so positively encouraged him to it hence when a thing considered in it self is pleasing to God and may be for his honour some good people may think it to be their duty whom yet God never called to such a thing as for instance to aim to be a Minister of the Gospel is a good thing in it self and one may have a sort of impulse to it who yet may not be called to it A 3d. Case is when Believers inclinations and affections are exceeding much towards such or such a thing very readily there-from they will come to have a sort of perswasion in their Conscience anent that thing as for instance when they love one sort of life beyond another which is not simply unlawful or one Child beyond another as we may see in Isaac his strong inclination to bless Esau Gen. 27. we conceive the good man went not against the light of his own Conscience in the matter but he loved him excessively which made him take the less heed to what otherways Gods promise and way of dealing with his sons
up to strong delusions to believe lies because they receive not the truth in love why may it not also be just with him judicially to harden them in their unjust prejudice who without all reason take up and entertain the same against godliness and the godly by suffering some of them to slide sometimes into errors and mistakes by which they come in his righteous judgment to be so â—ar plagued as to think that now they have reason for their prejudicâ— and iâ— may be to say we thought them always to be such and such persons and now we see and find them to be so who 〈◊〉 more weight on the practice of any then on his Word and who will be ready to cry more out against an infirmity in a godly person then in others and more then they can be prevailed with to fall in love with their grace how many a corrupt and wicked man hath justified and maintain'd his own bad practice from some failing in the Saints not to excuse their sin but rather thereby to blind himself and to put out his own eyes more In the 4th place according to the method proposed take a word or two of use And 1. May not this instruct us that all Flesh is Grass that when we look to our selves we should be humble and that there is need great need of fear and trembling in our Christian walk whoever they be that dare to abuse this Doctrine anent the Saints infirmities mistakes and errors to foster themselves the more securely in their liberty of sinning God shall if continued in one day make it turn to the aggravation of their guilt and to the heightning of their judgment and however for the time they heighten their sin exceedingly in proposing the Saints faults to follow them and not their grace and vertues whereas this is the genuine and kindly use that all should make of them to be watchful to walk in â—ear aâ—d to take heed lest we also fall considering that if it hath been done â—o in the green tree what may we fear who in comparison are but dry trees if the Lord shall leave us as justly he may to follow our own councils it would become us to wonder that we go not wrong and further wrong and to look well that we be not vain of our own standing The 2d use serves to teach us that we should not take every thing to be right where of for the time we may have a sorâ— of perswasion neither that which many good people may think to be right God hath given us another rule that should be looked to and walked by as Soveraign â—nd infallibly regulating according to which we should regulate our own and the Consciences and Practices of others Therefore 3ly Learn hence so much the more accuratly and exactly to put every thing to proof and tryal that we may see whither it be so in very deed as Conscience dictateth By all means let Conscience be laid to the rule of the Word let us betake our selves and our Conscience to the law and to the testimony and if it speak not according to these it is because there is no light in it at least in so far and if even Believers may thus err and mistake O! how much more and more sadly may others who sleep on in their security without fear of being mistaken and of going wrong in matters of greatest and most lasting moment let be in lesser ones putting nothing seriously to the trial and will yet notwithstanding boast of a good Conscience The 4th use serves to teach Believers and all of you that ye have need to walk near God and in closs and constant dependance on him not simply lipning or trusting to your own council or Conscience but to him for direction and guiding The 5th use Serves to exhort Believers to be very thankful and to take it for a great and singular mercy when their Conscience challengeth them for sin and stricks in closs with that which is the Spirits work Iohn 16. 8. I will saith Christ send the spirit and he shall convince the world of sin O! but be it a merciful profitable and comfortable thing when God helpeth you impartially to search out sin to hear the Conscience it 's impartial verdict of it and to be kindly and deeply humbled for it and to flee to the blood of sprinkling for the pardon of it use 6th See here the necessity of knowing Gods mind better and of understanding his Word better otherwise we may err and go wrong and not know it Let me say in a word that it will be impossible to reach and attain the scope of this Text if we study not to know Gods Word and his mind in his Word better The ignorance that is amongst us may prove a great Rise Occasion and Cause of many sad mistakes and errors if the Lord in mercy prevent not Let God bless this Word and make it to have it 's own use for our edification and warning SERMON VI. ACTS 24. 16. Herein do I exercise my self to have alwayes a conscience void of offence toward God and toward men THe great Scope of these Words is to point out that holy Precisness Accuracy and Circumspection which was in Pauls walk and ought to be in the walk of all Christians And that is to endeavour to have alwayes a Conscience void of offence toward God and toward Men. The Doctrine that we insisted on last was this That Christians ought to endeavour so to walk that in nothing their Conscience may have a Challenge against them and when we came to speak of the use we proposed Four The 1. whereof was for Information and Direction how to carry in a Christian Life and it is in a Word so as in nothing we may thwart our Conscience either in ommitting any Duty or in comitting any sin The 2d use was for tryal as the Words bear out Pauls attainment and his comforting himself on this ground that he alwayes exercised himself to keep a good Conscience Whence we shew that it is a good Mark of Sincerity when a man is taken up how to keep a Conscience void of offence and several Doubts and Questions were occasioned in prosecuting of this use which we endeavoured to clear and answer But because we see that such Questions are almost endles and know not if it would be to your Edification to propose moe of them we have resolved to break them off abruptly and shall only speak somewhat in answer to an Objection or Question which cannot well be passed by and it is this Can that be a mark of Sincerity to endeavour to have a Conscience void of offence seing even Believers may often have ane evil Conscience How then I say can it be a mark of Sincerity and of a sound Believer to have a good Conscience In Answer to this we shall First shew how Believers may be said to have an evil Conscience 2. How it is not
in-consistent with the Doctrine nor with the use For the 1. We would distinguish Three things in Believers in reference to their Conscience 1. Something wherin their Conscience may justly challenge them 2 something that their Conscience without ground may challenge them for 3ly Something that may be taken for the language of Conscience which indeed is not by which the Conscience may come to be mistaken 1. We say That there are some Things or Cases wherin upon just ground the Believers Conscience may challenge him and wherin he may be said to have an evil Conscience As beside several others in these 1. If we take it to be ane evil Conscience that is not only silent and mute and ceaseth to be a reprover for even gross Sins but also when wakened justly challengeth accuseth and condemneth for them a Believer may fall under it both ways as we may see in Iosephs Brethren and in David who had ane evil Conscience the first way when it was a sleep and the second way after it was wakened though ane evil Conscience considered with respect to the second way belongeth properly to this head 2ly If we look on ane evil Conscience as its restless disquieting and vexing called evil in respect of the effect of it To wit as it speaketh evil so the Believer may have ane evil Conscience in respect of particular Acts for which he is justly challenged for he may thwart his light and may contract guilt and bring himself under the desert of wrath because of that guilt which bringeth on trouble at least inward in his mind and Conscience if not outward also As we may see in David after his adultery in Peter when he denyed Christ and in many others certainly as to such particular practices Believers may be said to have ane evil Conscience 3ly If we consider a Believers state and look upon Conscience as speaking his being in an evil state though doubtless it cannot warrantably charge him with nor challenge him for that nor can it have just ground to say to the Believer that his state is evil yet it may very warrantably and on just ground be silent as to giving him a positive Testimony as to his good state when he hath in such and such particulars provoked God and caused him to hide his Face as when David fell so â—oully his Conscience might warrantably withdraw and its like did withdraw its comfortable Testimony concerning his good state before God and though Conscience here be in its duty in withholding its Testimony from the Believer while he is in such a Case yet as it doth withhold it and so deprives him of the comfort resulting therefrom it may in so far be called an evil Conscience to him though it be not in it self and sinfully so 2dly The Conscience may also challenge a Believer for some things without ground or unwarrantably which we may see beside others in these Three 1. Conscience may charge a Believer with being an Hypocrite even as to his State when he is it may be much overcome with the power of unbelief and hath the evidence of his sincerity much darkned and seeth many things very contrary thereto that may seem to speak his being out of Christ when yet indeed â—e is in him The many sad plunges and difficulties that Believers have fallen into ' wherein they have been puâ— to think so hardly of themselves and not against the pâ—esent light of their own Conscience neither prove that Conscience may speak so and so hardly to them concerning their uâ—sound and Hypocritical State and yet without ground especially when it holdeth not at the Negation or Suspension of its comfortable Testimony concerning their gracious State but positively asseâ—eth the Believers being in black nature still and â—o in an evil Staâ—e 2dâ—y Conscience may challenge for that which is not Sin and so for that which it hath no ground to challenge for as we may see 1 Cor. 8. vers 7. Compared with the penult vers In the 7. vers The Apostle sayeth There is not in every man a like knowledge for some with conscience of the idol eat it as a thing offered to an idol and their conscience being weak is defiled And vers 12. He saiâ—h That their conscience being weak is wounded Their light being weak and supposing such a thing to be wrong when it was not so they were challenged by their Coâ—cience without just ground Thus it is very ordinarily for young beginners in Religion to be peirced and wounded with challenges for many things that these who are more strong and fully grouâ— will not at all be â—roubled for neither have ground to be troubled for as these who could eat every â—ort of meat asking no question for Conscience sake 3dly Conscience may challenge for a sin that hath been pardoned as if it were not pardoned yea it may challenge for a sin the pardon whereof hath been intimated as we may see in David and Iob who were pardoned and yet under their affliction the sins of their youth did stare them in the face and the Conscience will readily challenge for old iniquities though pardoned either when Believers break out into some new Act of gross Siâ— as we see in Davids Case or when they are under some extraordinary and very sadly circumstantiated dispensation of Providence sorely assaulted by tentation and unbelief crying loud as it were all is wrong there as it was in a measure with holy Iob. 3dly We said That some things may be taken for the Language of Conscience which are not or we may mistake Conscience and think that it speaketh so and so and doth challenge when it doth not speak so nor challenge which may be the reason of mens supposing the Conscience to be good when it is not or contrarly and this cometh to passe especially in two Cases 1. When our Incâ—nation is thwarted or our humour is to speak â—o grieved in which Case Melancholy or Discontent or some other Grief are readily taken to be Conscience As we may see in Achab when he got not the Vine-yard of Naboth he laid himself down on his Bed and would eat no Bread but it was not from any challenge of his Conscience but because his Inclination and Humour was crossed some degrees of which may be found with Believers 2ly When Conscience speaketh only as to somewhat in part or only concerning such or such a particular and we draw a Conclusion much broader then that which Conscience doth speak will bear As when it saith to the Believer in this or this particular thou art not right and he hence concludâ— that he is right in nothing and very ordinarily it is thus with Believers that are not so clear distinct and strong in their Knowledge and Faith When Conscience sayeth that such or such a thing is wrong they are ready to conclude that all things are wrong and nothing right because one thing is wrong So when Conscience pointeth forth such
to hazard on sin to neglect Prayer and other duties yet they would consider the terrour that followeth ane evil Conscience and how it breedeth and breweth a hell within their own Bosom There is then a necessity an absolute necessity of a good Conscience that quarrels be not and abide not betwixt God and us for ever 3ly For some Helps or Directions to keep a good Conscience and we wish we were all in a posture and frame of Soul to meet with to receive and make suitable Use of them 1. Endeavour to have light and clearness in the matters of God and what concerneth your own good Let every one be fully perswaded in his own mind as it is Rom. 14. 5. It is not possible that ye who are grossely or very ignorant can keep a good Conscience ye know not when ye sin nor when ye do duty aright yea although ye may do duties or things good on the matter the want of knowledge maketh you want the Testimony of that good Alace that many wise and rich men that can speak well of the things of this world should be quite ignorant of the things of God and many of you would think shame of it if we would point you out 2ly Advert and take heed to what Conscience sayeth The truth is most men take heed to what may further their designs in externalls to what their wit and reason carveth out to them and to what their own light thinketh or as it were overly sayeth is right and presently step to it and never ask what science well informed from the word sayeth This maketh many men say and do in their haste that which they repent of afterward Therefore ye should learn to put Conscience to speak consult not with your designs nor with your wit and reason only nor mainly but retire and consult seriously with your Conscience Commune with your heart and be still stand in awe and sin not as it is Psal. 4. 4. Consult not with Flesh and Blood let not their advice come in betwixt God and you and finally determine you but reason with your selves think this and this our inclination sayeth and this and this our overly light sayeth but we will put Conscience to it and hear what it sayeth and yet it 's but an inferior Rule and therefore we should not take every thing from Conscience without ground but hear what the Superiour Rule of Gods Word sayeth And this is a right circle wherein ye should turn your selves even to try your Light by bringing it to Conscience and then to try your Conscience by putting it to give a reason from the Word 3ly Be exceedingly aware to thwart with your Light in the least thing and abstain from every thing that seemeth to come in tops with it For Conscience is a very tender thing if we stand not in awe of Conscience we may provoke God to give us up to do what we will and to send us Like lambs to feed in a large place Therefore I say again beware of thwarting in the least thing with your Light and your Conscience 4ly As ye would hear what Conscience sayeth before ye do any thing so when ye have done it ye should consider how ye carried in it according to your Light and whether ye have had a good Conscience in such a thing both as to the matter and the manner and put your Conscience to speak to that and hear what it sayeth concerning what is done There would be in this much singlenesse for if the eye be evil it will make the whoâ—e body full of darkness Hence Paul putteth a good Conscience and Sincerity together 2 Cor. 1. 12. If we should speak never so many good words and do never so many good â—hings on the matter if we be not singly minding Gods honour in them they will not be acceptable The want of Sincerity will be as the dead â—ie in many a mans pot of Ointment of called for duties that will make it cast forth ane evil and stinking smel the savour of a good Conscience will sure be wanting where singleness is not or where Conscience is made subordinate to our carnal Interests Many may have a resolution to do such and Duties who yet make these to keep level with carnal designs and interests It 's impossible when men come not as new born babes to drink in the sincere milk of the Word that they can profit let be grow thereby 6ly Be frequent and serious in making humble and believing applications to the Blood of Christ to the Blood of sprinkling that thereby your Consciences may be sprinkled and purged from dead works for the great ground of your pâ—ace is not your seriousness and sincerity but his satisfaction many of our works and duties alace want life and if they be not sprinkled with the virtue of his Blood they will be but as so many dead weights on the Conscience and indeed there can be no truly good Conscience whatever else be if this be neglected Let then these that would be at a good Conscience make use of these directions and helps and they shall doubtless come the better speed Now we are sure that this is the Truth of God to wit That we shoold indeavour to have and to keep a good Conscience in all things and alwayes toward God and men which a very Heathen were he present with us would not contradict and it is very useful for you though it may be some profane wretches will be ready to say What needeth all this niceness And as it is a Truth and a most concerning Truth so nothing will make your life more truly cheerful and comfortable And if it be neglected or slighted all your Knowledge all your Disputs about Religion all your Tastings of the good Word of God all your Prayers or what else ye can name will be to no purpose And seing it is so very important and concerning a Truth we leave it on you before God and put it home to your Conscience to make it your exercise to have always a good Conscience void of offence toward God and toward men We mind not to come back again on this Text nor to touch on the rest of the Doctrines at first proposed from it what we have said being principally if not only designed and most if not all the other Doctrines being one way or other reached in the Prosecution of these that we have at length spoken to The Lord graciously blesse what ye have heard SERMON I. 1 PETER 3. 21. Not the putting away of the filth of the flesh but the answer of a good Conscience towards God COnscience is in it self a most excellent Gift of GOD given to Men having an excellent nature being waited with many Rare and choice Uses and Advantages throughout their whole Life and when it is rightly used it is one of the special Freinds that men can have on earth and one of the great things that this Gospel and the
preaching of it aimeth at even to direct and help them how to come at a good Conscience and how to keep a good correspondence with their Conscience so as they may be comfortablie assured that they indeed have this good thing which is called a good Conscience Yet when Conscience is abused or not made right use of it turneth to be one of the greatest unfriends and enemies that men have in this World nay in that World which is to come Having spoken somewhat to this before and in the last Observation that we drew from the former Text which was that men ought to walk so as not to offend their Conscience in any thing we shall now speak somewhat to one Direction and help that is greatly if not mainly contributive and useful in order to the attaining of that notable end which is this That men who aim to walk answerably to that Rule so as in nothing they offend their Conscience had need to observe carefully the language of Conscience It is not our purpose to stay on the particular consideration of the scope of this Scripture nor so much as to name let be to prosecute all the points of Doctrine that may be drawn from it but only to discourse a little from the Words inclosed and shut up within a Parenthesis as they relate to our end and design First then in a word The Apostle is here putting a difference betwixt external service and the internal power and efficacy of the work of the Spirit of God on the Conscience And when he is speaking of Baptism he giveth this Caveat and Advertisement That it is not the washing of water in that Ordinance that reacheth the great end of it But the answer of a good Conscience 2ly He sheweth that the differencing and March-ridding Character of the one from the other is in what answer the Conscience giveth concerning the thing that the man is about and declareth that it is not simply a good Conscience but the answer of a good Conscience that giveth ground of Hope and boldness of Confidence to obtain the Promise From the Words these Three Observations arise clearly First That there is a faculty in Conscience that is able to give â—ne answer to a man concerning his spiritual state and condition and concerning his Actions So that if the question about these or any of them be put to the Conscience It can return answer and signifie it's sense and give it's verdict concerning that which it is questioned about The answer of the Conscience implyeth so much 2ly That the answer of the Conscience is different and distinct from the outward answer of the mouth or profession for a mans mouth and profession and the external ingadgement that he cometh under in Baptism or any other Ordinance or Duty may say one thing or give one answer when the Conscience may say another thing or give another answer concerning the mans sincerity in the thing 3ly That the answer of a good Conscience That is ane answer from the Conscience on good grounds testifying a mans sincerity is a most excellent and comfortable thing It is the First of these that we intend to speak a word to at this time viz. That there is a way of getting an answer from the Conscience and of understanding it's mind about any thing that men shall put to it Or thus Conscience hath a way of making known it's mind and giving an answer about any thing that is put unto it These words Answer of Conscience implyeth so much as we said especially being distinguished from the externall service and administration of Baptism spoken of in the words before And it is yet more clear if we consider how the scop runneth in comparing of these two together viz. The verbal restipulation of these that are come to age and the inward answer of Conscience There is the Gospel on the one side requiring such a thing and the answer of the Party Baptised on the other side and the Apostle maketh the answer of the Conscience distinct from that though sometimes it goeth along with it so that a man will not answer more clearly to the thing then his Conscience will when it is seriously put to it This might be branched out in these Three 1. In respect of a mans state 2. In respect of some truth of Religion and of the hearts imbracing of it 3. In respect of some practice or duty that a man is called to all these do fall under the answer of Conscience when it is questioned about them but it is the last of them that we intend to speak to viz. it 's answer as relating to a Christians duty and practise about which Conscience being asked or posed is able to give him an answer which I shall clear from Two Grounds and then come to the Use. The 1. Ground is taken from the Nature of Conscience which we some way explained when we began to speak of this subject Conscience being deputed of God in man to take strick notice of every piece of his walk and practice and being the candle of the Lord searching all the inward parts of the belly to let men see what God calleth to and to put them in mind their duty This I say being the office of Conscience and the end why God hath placed it in men it is no doubt furnished with such a facultie if we may speak so as to be able to give an answer concerning what it is queried about More particularly it hath a three-fold power in reference to a mans way and thus it represents God in Three of his Attributs 1. It hath a power of counselling advising and carving out of a mans duty So that when he doubteth what is to be done Conscience hath a power to advise him and give him an answer And this is called the dictating of the Conscience answerable to the Soveraign authority of God whereby he commandeth all his creatures to whom Conscience is subordinat in which respect men are condemned for thwarting with their Conscience Rom. 1. ult Who knowing the judgement of God that they that commit such things are worthy of death not only do the same but have pleasure in them that do them Here is Conscience dictating to men what they should do before they do 2ly There is a Power or something in the Conscience that goeth along with a mans acting or that waiteth on him in the time of his acting in Duty And this especially is called the Testifying of Conscience or it 's bearing witness concerning the sincerity or un-soundness of the Act Not onâ—y doth the mans mouth speak and his hands do but the Conscience will give answer if the heart be going along with the mans speaking and doing or not wherein it represents Gods Omniscience or All-knowledge Hence it is That Psal. 27. 8. David saith when thou saidst seek ye my face my bea rt answered thy face will I seek O Lord. And Psal. 16. 2. O my soul thou
hast said unto the Lord thou art my Lord This is the language of the sincerity of the heart testifying by the Conscience or Conscience answering the sincerity of the heart 3ly There is a Power in the answer of the Conscience which is subsequent unto and followeth upon the Action when done either approving or disapproving either accussing or excusing either absolving or condemning called the Recognoscing or Examining of the Conscience which is done when Conscience putteth the man's deed or action when performed to the Tryal and having tryed it passeth Sentence on it Thus Conscience representeth God as Iudge and as a just Judge Now all these Three being in the Conscience viz. a power of Counselling Commanding and Dictating to a man what he should do a Power bearing Testimony concerning the manner of his doing and a power of Recognoscing and Examining after he hath done It telleth us plainly that there is such a thing as Conscience declaring it's mind and giving an answer to men concerning their duty in what it is put to give an answer about else they could not know it's mind The 2d Ground is taken from the clear and manifest effects of Conscience it 's testifying or answering What I pray maketh a restlesness in the bosom of people but Conscience its Challenging or Reproving what causeth tranquility and peace within when Reproaches and Revilings are without but Conscience bearing witness to the man of his innocency in and his being free of these things wherewith he is charged And what is it that lâ—yeth on a restraint and bond as it were on the mans Spirit as Paul sayeth of himself Acts 20 22. I go hound in the spirit to Ierusalem but the Conscience It is not only the weight that floweth from the word of God but also the weight that floweth immediately from the Conscience joying with and backing the Word Now if the Conscience had not a direct and distinct language or answer to give to men about their actions there could be no such effects following it The Uses are Two The 1. for Direction The 2. for reproof The Use for Direction is That seing there is such a thing as the answer of the Conscience whereby it maketh known it's mind when it is asked concerning our way we ought if we believe that we have Consciences to put them to answer and to observe what they say and what answer they return If Conscience hath a Language I say again let us put it to speak out and let us be very ready and attentive to hear what it speaketh To clear this a little We would consider that there are Two things in a Christian walk in reference to this correspondencie which a man should keep with his Conscience The 1. which is universal and irresistable is when the Conscience asketh men or putteth questions to them such as Why did you this or that Why did you leave this or that undone As it is 1 Cor. 10. 25. Asking no question for conscience sake That is asking no question for answering of these questions which Conscience will ask The 2d is When men ask questions at their Conscience to prevent it's questioning of them as indeed we should be taking pains before hand to know and take up the language of our Conscience concerning our practice in this and that and the other particular that it may have no just ground of Challenge against us I shall instance this in Three things and hold at the First for the time 1. We should observe the language of Conscience before we put our hand to any Duty 2ly We should observe the language of Conscience in the interim or in the very time of our going about Duty 3ly We should observe the language of Conscience concerning Duty when we have done and gone through with it In which my meaning is not 1. That we should in clear and necessary Duties start or put questions but that in things indifferent in their own nature and in such Duties as are necessary and do semper or ever oblidge though not ad semper or in all differences of time but only hic nunc now and then to wit at due and seasonable times or as to the right timing of these necessary Duties for every thing is beautiful in the season thereof Wherein a great part of our work along our whole life lyeth the answer of our Conscience should be observed For though many conditions stations and actions be lawful yet Conscience decideth whether I be called to such and such a station and condition of life and whether such a thing be a Duty to me at such a time and how it ought to be gone about as to the manner Neither 2dly Do I mean that we should in these things expect any extraordinary thing or somewhat more then an ordinary impulse of Conscience laying on a sort of constraint or necessity on us in an immediat way which would be dangerous But my meaning is shortly this that there is a possibility in Gods ordinary way to know what Conscience sayeth to them that will observe the answer of it both before in and after Duty and that we should aim and endeavour to understand and take up that For further clearing of this Use we shall speak a little to some Five or Six Questions As namely 1. What this answer of Conscience is 2dly How the Conscience giveth it's answer 3dly What is called for from men to find out this answer 4ly How this answer of Conscience may be discerned 5ly If this answer of Conscience be discernible at all times 6ly What is to be done in such cases wherein the answer of Conscience is not so clear as men would have it For the 1. What this answer of Conscience is I answer in short That it is distinct from a mans inclination from his affections and from his naked Judgement or Light There is something in a mans natural inclination that is ready to swey him to this or that but that is not Conscience There is also something in a mans affections as in that which he feareth or desireth and loveth that may swey him neither is that Conscience but often that which is contrary to Conscience There is likewise something in mens Light from which alâ—o Conscience differeth because an natural and un-regenerat man that maketh no Conscience of his wayes may notwithstanding have a light in his Judgement by which he is put to come to Church anâ— possibly to pray and do other Duties and yet it may be from no answer or dictat of Conscience that he doth these Duties We conceive therefore that this answer of Conscience is something different from and beyond either Inclination Affection or bare Light and that it is Light and Conscience going joyntly together or some conclusion drawn from the Word for we are speaking here of Conscience as it is in people living in the Church under the Ministry of the Word that such a thing is Duty and Conscience thereupon putting on
to it or a conclusion drawn from the Word that such a thing is a â—in and Conscience thereupon deterring from it Thus it differeth from Light simply considered in as far as it is a Conclusion drawn from such grounds as the Judgement or Light in the Judgement layeth down to or before it It is an answer that not only hath Truth in it which may be from light but its ane answer as having a truth in it that is drawn from such a ground warranding such and such a practice Conscience looking on it as Gods mind for directing it in it's Duty and on that account putting on to it As to the 2d Question How the Conscience giveth this Answer or how it maketh it's sense and language of things known In Answering to it we would be sober and not curious noâ— more particular then we have ground for In short then we conceive that there are these 4. wayes how and whereby Conscience giveth It's answer to let people know when it is pleased or displeased 1. When it bindeth and tyeth such or such a word â—mporting such or such a Duty on a man that he can no way get himself rid of nor it shaken off as when he is disputing and debateing within himself whither such a thing should be done or not done Conscience answereth on good ground and either biddeth him abstain or do and hath a pouâ—s with it because the word of God commandeth or forbiddeth it and this is not only because there is a word for it or against it but clear light drawing a conclusion from such a word whereupon the Conscience bindeth it on the man so that it cannot be got shifted nor shaken off For we know that men may know many Duties and yet not do them and upon the other hand that men may be stirred or poussed on to do that which it 's not Gods mind they should do so then it is the answer of Conscience when the Word and the Conclusion of Conscience are connected and joyned together so as the one is the ground of the other and floweth from the other and this is the most special way how Conscience maketh it's sense of things known The Word of God being the rule of Conscience A 2d way is by some secret discontent or restlesnesse in the Conscience if a man do such a thing as is not Duty or if he do not such a thing that is pointed out to him to be Duty either through ignorance or inadvertancy The Conscience then as it were hunteth the man with Challenges disquieteth and maketh him restlesse till he practise such a Duty or abstain from such a sin And this we find to have been often in the Saints recorded in Scripture they having had no rest till such a thing was done and such a thing abstained from which floweth from the nature of Conscience accusing or breeding discontent because of un-answerablenesse to the Rule 3ly Conscience hath a way of signifying it's mind by making some impression of terror to back and second more than ordinary convictions of and threatnings and challenges for sin When sin is committed Conscience convinceth and challengeth when this doth not the turn upon the back thereof cometh the threatning and some fits of terror sometimes the threatning is conditional sometimes the peremptory certification is added sometimes again the impression of the threatning will be more sensible sometimes more insensible When Conscience giveth advice and dictateth from the Word it maketh use of the Commands but in the sense we are now speaking of it maketh use of the threatnings As for instance It 's said in the thrid Command The Lord will not hold him guiltless that taketh his name in vain Now for any degree of this guilt Conscience challengeth and when that is slighted thereupon Conscience goeth on and maketh the threatning terrible for challenges bear in convictions of sin and convictions represent the threatnings as more terrible and threatnings bear in the apprehensions of wrath and hence is the exercise of Conscience in some that wakneth and raiseth a terrible storm in it A 4th Way How Conscience giveth it's answer and maketh it's mind known is by an inconceivable inward calmness peace serenity and tranquillity in the Soul So that when a man reflecteth on his doing of such and such a thing and comparing it with the Rule of the Word findeth it agreeable to the same all his terrors evanish his mind is calmed and he findeth much sweet Peace Delight and Acquiesence in the thing this is nothing else but Conscience giving it's answer all which had great need to be carefully compared with the Word of God and that his mind therein be very clear because as there may be much bastard peace on the one hand so there may be many groundlesse challenges on the other which are not to be taken for the language of Conscience As for the 3d Question What men are to do that they may find out and get a clear answer from their Conscience or what is called for from them to find out the answer of Conscience We shall Answer this in these Three 1. Something is to be done before we put our selves to the search or Conscience to give it's answer 2dly Something must accompany this Duty 3dly Something is called for after this Duty is done 1. We are to do something before we put Conscience to it to give it's answer And 1. It is necessary that men be well informed of the Truth of the thing in general for to come blindly to Conscience is to tempt it and make it a snare to our selves Therefore I say we should be well informed to the end that Conscience may have ground to give a clear answer For our Conscience is like the Iudge and our understanding like the Advocat that maketh the Cause known And if all things pro and contra for and against be not proposed and discussed by the Advocat Conscience which is the Judge cannot give a distinct answer or verdict This is the reason why many Consciences do err because there is not pains taken to inform them 2ly When the Judgement is informed men should put the Conscience to it to answer They should not content themselves with this that they have filled their heads with so many Arguments for such a thing but should let them sink down to the Conscience and study to know what Conscience thinketh of them For Conscience as we said before is some way beyond bare Light therefore when we have gotten Light in a thing we should not hold there but take it aside and communicate the matter to Conscience As the Word is Psal. 4. 4. Commune with your heart upon your bed There is a communing with others in speaking with them a communing with Books iâ— perusing them a communing with our Inclinations and Affections and taking notice what they would be at and a communing with our Light if we be clear in the thing But beside all these
hath not one word to speak but to them to whom God speaketh A Fifth And last Case is when men are driven and stirred up to seek to know the mind of Conscience from a corrupt or selfie principle and for such or such a selfy end As for instance when men seek clearnesse and resolution from their Conscience anent such ane estate of Life such a calling or station or anent the undertaking of such a journey or voyage and are not put to seek that clearness anent them out of respect to the honour of God but from respect only or mainly to their own interest profite pleasure or credit As it was with Balaam Numb 22. 10. That which did put him to ask Gods counsel was not regard to the honour of God but love to the wages of unrighteousness as Iude calleth them And here many fail and make a silent Conscience when they are seeking clearness Which may be known by this that they would never ask if it were lawful for them to take such a calling or place or to ingadge in such ane imployment except some pleasure preferment or gain led them to it And the reason why they ask the advice of Conscience in the matter is not that they may be the more stirred up to improve such a place imployment or state of life for Gods honour but that they may with more quietnesse freedom and confidence follow their design and come by their end neither do they intend singly if at all to follow the answer of Conscience but would rather have Conscience to follow them as is clear in Balaam Therefore when the Answer cometh contrary to their Inclination or Affection or to the selfie end that they have before them they will ask over again as Balaam did Hence Iames sayeth chap. 4. v. 3 and 4. Ye ask and receive not because ye ask a miss to consume it upon your lusts As men may seek to be assisted in the performance of Duty for the praise of men so they may seek to have Conscience to be on their side to prevent a challenge from it And that they may intertain a carnally confident expectation of what they would be at Thus carnally profane and wicked men have often sought advice of the Lords Prophets as they did Ier. 42. 1 2. In these and the like cases men may take pains to know the mind of Conscience and yet the Lord may make it to keep silence and not to Answer them or if it do to answer them according to the idol of their own heart 2dly Another sort of Reasons may be drawn from Gods Soveraignity so ordering it for his own wise and holy ends to wit for the good of his People and his own Glory as he afflicteth them in other things though not without sin in them yet not alwayes with respect to their sin As we may see in Iobs tryal Even so when they are taking pains for clearness of Conscience and to get Gods mind in such a particular he may and sometimes doth blast all their pains so as they attain not to the desired clearness in it I say in such or such a particular because as was hinted before the main bussinesse of their eternal state falleth not under these debates and this we say he doth in his Soveraignity for these and â—he like wise and holy ends 1. That he may emptie and humble his own People That when they see they cannot win to clearness and satisfaction in a Particular of so little moment and consequence by making that to be so much their exercise he may hide pride from their eyes and lay them low before him 2dly As in this he mindeth their humbling so their upstirring by such means he puteth them to be more serious in seeking him for oftentimes when men find things to go easily with them they are in hazard to betake themselves unto and sit down in as easie a way of Duty and to â—lack their dilligence 3dly He doth this for tryal to make discovery of the unsoundness of some and to prove the sincerity of others he will by suspending Light and Clearnesse in such a particular take a proof of folks tendernesse whither they will forbear while they are unclear or whither they will untenderly go on It being a main thing that maketh tryal of mens tendernesse when God by this means layeth as it were a Bond and Restraint on us and so putteth us to it to try whither we will hold here or proceed further if there be tendernesse it will appear in such a case This discovered Saul 1 Sam. 28. 6 7. When God answered him not who went away immediately to a Witch And hence it is that many when they cannot win to Satisfaction or Clearness in a lawful way they betake themselves to the nixt shift when others that are tender will halt and stand â—ill till God further reveal and manifest his mind in the thing As the Prophet doth 2 Kings 4. 27. Let her alone saâ—eth he of the Shunamite to his Servant her soul is vex'd within her and the Lord hath hid it from me 4ly He doth this to make men prize Light more when they get it knowing that it cometh from God We are disposed to think as long as we are not much difficulted and brought into some notable strait that our Light floweth from a stock within our selves and that we have it at command Thus many think little or nothing of being clear to marry such or such a Person to take such a place or to engadge in such ane Imploy and Station as it may be of Magistracy or of Ministery Conscience as they think cleareth them at the first hand but the Lord will have us to know That to have Light and Clearnesse in any particular especially of such moment is a greater matter and mercy then so and that it is a sin to flight and undervalue it when it is come by A 5th and last end is to draw men to more immediat dependence on himself that when Conscience is silent they may come to him and count themselves to be so much the more in his common and debt for any Light that they shall win at and be made to know that Conscience is but his servant all this is clear frow Gods way in afflicting his People and from many instances in Scripture The other Assertion that I proposed to speak a word to was That though it be sometimes thus That Conscience is silent and speaketh not at least so soon or so clearly when it is inquired at yet it is not alwayes so but sometimes nay often Conscience will speak and answer clearly and our unclearnesse in that case may proceed from some one tentation or other or from our own sinful distemper or from our negligence and inadvertancy as I shall shortly clear in some cases 1. As a sinful Ignorance in the Person who desireth it to speak will make Conscience keep silent so there is a sinful
he was overtaken in by his affliction was a most tender one rising in the morning and offering Sacrifices for his Children and as he sayes Chap. 3. 26 I was not in safety neither had I rest neither was I quiet yet trouble came That is If I had been secure and carnal I would have thought the less to meet with such troubles but I was not at câ—rnal ease but was seriously at my Duty It was this that made him that he could not see what it was that God pointed out to him for his exercise We would now in the nixt place give you these qualifications 1. That when God exerciseth from Soveraignity yet even then there may be somewhat of terrour reproof and challenge and somewhat of corruption stirring and the reason is because we have corruption in us and are not without the guilt of sin and therefore Tentations have just ground to challenge and corruption is ready on every occasion to be â—ed and provoked We would give this as a Second Qualification that oft-times Gods dealing with and exerâ—ing of his People is mixed with some respect both to their sin and to the good end that he intends to bring about thereby to them And yet there are these 〈◊〉 things that we would look to in these Cases First That though corruption may stir yet comparatively it 〈◊〉 â—ar lesse in the one case then in the other If 〈◊〉 〈◊〉 affected with sin even when he was afflicted in Gods Soveraignity What would he have been if he had been chastised for his sin and surprized in a sinful distemper when his affliction came on him adly Though it may be so for a time yet if God remove the exercise he will make it otherwise he will compose the heart and make the exercise effectual for that for which he sends it As ye see in the case of Iob who though he was somewhat discomposed for a time yet before God leaves him he calmes him and makes him lay his hand on his mouth Chap. 40. and 42. 3dly That even then though persons may discompose and put themselves through other because they have not caried suitably and fair under the exercise yet there will be some honest Testimony of Sincerity when they look back to their carriage before and even in the time for Soveraignity in such exercises will not prejudge his peoples interest in him Therefore ye see that Iob is clear and resolved in this that he will retain his integrity Lastly we would come to shew you what is meet to be done in this case Which though there may be considerable difficulty to come by yet a Believer should not be idle when his Conscience keeps silence Therefore I would give you these Three general Directions 1. That Persons would endeavour to compose and calm the frame of their own Spirits under that darknesse be from what cause it will if it be from Gods Soveraignity exercising This is suitable that we study to comply and strick in with these ends and designs that God drives at in exercising us so such as the humbling of us the emptieing of us of all self-conceit the making of us to loath our selves so as to say with Iob Behold I am vile The clearer knowledge of our own feeblenesse and sinfulnesse our making greater account of Light and coming at a more near closse and constant dependance on God whatsoever that exercise proceed from this is alwayes a Christians duty And we have it warranted to us from Iobs example and from the Churches example Lament 3. A second general Direction is That whither God chastite for sin or not yet we would take a look of our own carriage that we may see what sin or sins we can find out that might have been ground for him thus to quarrel with us that so we may repent of them obtain his Peace and recover his favour and friendship in referrence to these sins This sure cannot be any bad fruit whatsoever be the cause from which it proceeds because though God take not such narrow notice of our sin yet it well becomes us to take such notice of it ye see Iob doth this when he sayes to the Lord Thou makest me to possesse the sins of my youth We would look well to this and set our selves seriously to have our peace made up again with God and to come by the intimation of the pardon of these particular sins that if so be our darknesse continue we may have some quietnesse of Conscience and this may also be the way for wining to the other it is sure very suitable that when a Person is in the dark as to some one particular duty soberly to consider how often Conscience spoke and I took but little notice of it how little Conscience I made to practise clear duties and therefore I am justly bemisted and in the dark as to this this helps to humble There are these Three things we would have you to look back on when we call you to reflect in such a case on your wayes First Look back and see if there was not something amiss before that darkness came on that might have procured it and drawn on this as a chastisment of that And here you would go back if it were not only some few years but seven years and moe too and see what sins and sins against Light in particular ye have fallen in And how when Conscience did challenge for the same ye took but little notice of it If I say it were after seven years yea thrice seven as Iosephs Brethren were made to do ye would call these sins or that sin again to mind 2dly Look well if ye have been serious in searching out the mind of Conscience and if ye have taken pains to use all means to get Light ye want Light and it may be ye have not studied to be well acquainted with the word nor have been single in prayer to God for obtaining of it ye would also look if there hath been any defect in advising with Conscience or in proponing the case to Conscience and discovering the same ye would endeavour to amend it and to make a new addresse as it were to your Conscience before God for finding out Light 3dly Look back on your carriage since that darkness began for Christians may possibly have been in a tender frame when this darkness came upon them yet because they get not Light so soon as they would have it and because the â—ord keeps up himself for a time it may be their impatience has broken out and there has been sinful wrangling with God in secret and the heart hath been somewhat raised that he should deal so with them especially â—hen they have found that they have been honest in the main somewhat of this was in Iob who took on him under his dark exercise as himself confesseth to meddle too much and too boldly with Gods secrets that were too wonderful for him It may be often thus with
Believers who though they may be in a good frame and keeping up the peace when the dark exercise comes on them yet confuse themselves by other miscarriages under it and by their carnalnesse in reference to it Whereby it comes to passe that the exercise that at first came from Gods Soveraignity turns in the continuance of it to be for their sin a chastisment which they are made to take with whither they will or not We think this was Iobs case and he was made to take with it ere the exercise was removed from him These things ye would look to and reflect on them that you may know how to apply your selves accordingly and to do as they shall call you and as the case requires The Third General Direction is That however things be persons that are in the dark and yet would be clear of Gods mind about such and such a Duty would be looking well about them that they may see if there be yet any present thing called for from them if there be any thing left undone which they may do and which they should do for finding out Gods mind and they would go throw Gods appointed means and throw them again There are Three or Four particular Directions in this General one First Such as would be at the knowledge of Gods mind would betake themselves to him and stir up themâ—eves to be at more immediate nearnesse to him That when the Conscience speaks not to them they may go to the Lord himself to get some word of answer from him as Habakkuck did Chup. 2. v. 1. While he says I will get me to my watch tower c. The Prophet had his own darkness there and was in some little dump the vision did not speak for the time what course takes he in this case He resolves to act the part of a watchman who goes up some steps higher and yet again some steps higher even till he come to the top of the watch-tower that he may thence see the more clearly even so the nearer that any be to God they are in the greater capacity to take up the mind of Conscience for then there is both the greater awe on the Conscience to make it speak and the greater clearness in us to help us to take it up And when we winâ— not to clearness in the utterroom to say so of Conscience We would go in to the Holy-place and if we win not to clearness there neither we would go in to the most Holy-place till we come even to the Mercy-seat it self Where God useth not to fail to give his answer For there is one thing that doth Christians much wrong which is That when they cannot win to take up Gods mind so soon as they would they pray more faintly and are discouraged to approach the nearer to God whereas they should do the just contrary after Iobs example who sayes in his dark condition Chap. 23. v. 2. O that I knew where I might find him that I might come even to his seat The Second Direction in reference to this is That persons would observe well what measure or degree of Light God gives them and would welcome it thankfully and carefully make use of it though they come not to clearness in the whole case together and at once if they win to know what to do to day or for the present â—ow they would as I said welcome that and make use of it Thus it 's said of Abraham Heb. 11. 8. That by faith being called of God he forsook his countrey and went out not knowing whither he went sometimes God will call a person to go this step and he will not for the time let him know where the nixt shall be he should lift as it were that foot and make that step while he hath Light and so on from one step to another till the darknesse make him stand still The Third Direction is That though we come not to clearness at the first yet we would wait on and not be hastie It 's a notable follie to be either rash in acting or hastie in giving up with God when he will not speak to us at the first my meaning is That we would neither do the thing that we are in debate about before we be clear in it for that is to do doubtingly neither should we give it over but should be waiting on in renewing our applications to God till he think meet to speak to us The vision sayes the Lord to Habbacuck is yet for ane appointed time though it tarry wait for it There are some times that God will only say this much to a person wait and that is an answer more will come to the waiter in due time and we may be encouraged to wait if we will consider that honest waiters have a promise of Light If one should say here I am in the mean time sadly exercised I Answer it may be meet thou should be in exercise that exercise may be good for thee Nay it may be thou makes a piece of exercise to thy self because thou wouldest know more then is his mind thou shouldest for the time know The Fourth Direction is There would be silent stouping to and reverend adoring of the wisdom and Soveraignity of God in ordering darknesse in such a particular which is not a necessary duty so that the person cannot stir nor move towards it It may be for the good of the party that he is thus by this darknesse restrained and hedged in which though it be not now known may be made known hereafter to satisfaction It may yet be enquired when there is silence in the Conscience as to such or such a particular if there may not be use made of general Rules given in the Scripture for directing us in our walk And if Conscience may not have peace in walking according to these Rules No doubt for keeping a good Conscience we would in our respective Stations and Capacities learn by Consciencious reason that is reason drawn from Scripture grounds to order our Conversation so as the Conscience may have nothing to say against it As for instance suppose a person be debateing whither â— publick Station or a more privat way of living be the thing he is called of God to and it may be there is not such distinct and particular clearnesse given about the thing he would in that case betake himself to the general Rules in Scripture how to discern the Lords mind in the matter And for your better help herein I shall First Touch on some general Rules that the Scripture layes down according to which we would walk 2ly I shall offer some helps how to collect and apply from these Rules 3ly I shall shew the warrantableness of quieting our Conscience in walking according to them First then I shall name Four general Rules to which we would have ane eye in reference to lawful things The First whereof is set down 1 Cor. 10. 30. Whatsoever ye do
lying to bring about some good to or to divert some notable evil from themselves or others and lying in sport to make others merry and all â—emerarious rash lying through customary loosâ—ess and 〈◊〉 called it seems in the Scripture the way of lying And the more that men abhor lying and love to speak the truth they are in so fâ—r the 〈◊〉 like God and the more unlike the Devil who abode not in the truth beâ—ause there is no truth in him and who when be speaks a liâ— speaks it of his own it's 〈◊〉 and solelâ— his own and none of Gods for he is a liâ—r and the father of it We would therefore watchfully guard against all lying under whatsoever pretext and look well that we alwayes speak truth especially when we interpose Conscience and yet more especially when we appeal to God as witness of the truth of what we say or affirm According to the practice oâ— the Apostle here who being one that exercised himself to have a conscience void of offence toward God and men no doubt made conscience alwayes to speak truth more especially when he had used any more than ordinary solemn proteâ—ation or attestation as he doth in these words The scope whereof is to roll away all ground oâ— stumbling from his Countrey-men the Iews and from any others who might think because of some of his discourses concerning them that he regarded them not and that he was very indifferent whether they were saved or perished and to conciliaâ— their affection and respect to the Doctrine of the Gospel and to his person for the Gospels and theiâ— own souls sake In which words we have 1. His assertion concerning the heavineâ—s and sorrow of his heart for them his brethren according to the flesh Which he sets down first positively I speak the truth Then negatively I lie not 2dly The confirmation of the truth of his assertion which to make it the more solemn weighty and convincing and if it might be the more gaining of the Iews is threefold 1. It 's in Christ insinuating thereby that he is a believer in Christ that asserts this truth and one that draws strength from Châ—ist to enable him to what he asserts and referreth to the honour of Christ as his main end in it and withall expects Gods acceptation of him therein on Christs account and for his sake The 2. is My Conscience an upright impartial and tender thing when right bearing me wittness as to the truth of what I assert The 3. is in the Holy Ghost That is it is affirmed by one who haâ—h an illightned and habitually sanctified Conscience by the Holy Ghost by one who is acted by him and in a sanctified frame for the present Nay by one infallibly guided and inspired by the Holy Ghost as his Pen-man in writing this as a piece and passage of Divine Scripture I shall not here speak particularly to all the points of Doctrine that might be deduced from these words but to such only as make for cleaâ—ing the purpose that we have in hand and that is the particular influence that Conscience hath on a man in the time of his acting and the particular respect that he ought to have to his Conscience in carrying it along with him in his actions Yet we shall passingly point at and little more than name some general Observations and then come to the particulars that we mainly aim at And 1. We Observe this That a mans Conscience is some way different from himself as in some respect to speak so another Partie I speak the truth in Christ I lie not my Conscience also bearing me witness I and me is one thing and Conscience as it were another and the Holy Ghost a third all which he joyns together yet so as he makes them different Parties Conscience I say considered as Conscience and more especially as it 's renewed well informed and tender in the exercise of its duty differs from the man himself 1. In respect of it's place of more direct and immediat subjection to God himself as it 's Master to receive iâ—'s orders from him whereas the man is more directly and immediatly subject to Conscience by which as his Deputy God rules him 2ly In respect of it's Office viz. To dictat to man what he should do and what he should not do and that according to the light that it hath from God in his revealed Will and Word Whereas man is not to dictat to his Conscience but to obey it's dictats in â—o far as they agree with Gods revealed Will and Word 3ly In that by it's Office also it is to tell the man that he should direct all his actions to the right end viz. The glory of God For it 's Office is not only to dictat our way but to injoyn to us our end Man hath not a power or liberty allowed to him to propose to himself what end he pleaseth such as Profit Pleasure or Credit as his main end but is oblidged to eye the Glory of God as such Which Conscience by vertue of it's Office and acting iâ—'s part aright though alace it often proves defective therein being corrupted and defiled by sin injoyns him to do 4ly In respect of the different considerations and sense of things it will often he displeased accuse and condemn when the man himself will be well pleased It will judge a thing unworthy to be intertained which the man will judge worthy 〈◊〉 eâ—tertaining And so Conscience is to be considered though having it's 〈◊〉 in man yet in many respects as some way different from him and 〈◊〉 as it were to him and set over him as 〈◊〉 hinted before to be a Guardian witness 〈◊〉 or sensor to take notice oâ— him in all his actions and carriage Let no man then as the Use of iâ— think that ever he is or can be alone so long as he hath a Conscience within him for he hath still something to testify for or against him to reprove him for what is wrong and to commend him for that which is right And though many poor wretches are readie to think and 〈◊〉 to fancy themselves to be quiet and well when they bliâ— or câ—erize or bribe theiâ— Conscience yet it will be found to be still waiting on them and watching them is all they do 2ly Observe That Conscience is a most divine thing therefore Paul taketh it to be more impartial then himself and joyns it with the Holy Ghost in testifying if it were not in some respect a more divine thing thâ— the man himself such weight would not be laid on it and it's Testimony And if we look to these things hinted at in the foregoing Observation viz. to the immediat Master of it God to the Rulâ— that it walketh by his Will revealed in his Word to the end it directs to or enjoyns the honour of God and to the whole way of of it's considering and judging of things not only as pleasant or
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
honestly can never be separate from a good Conscience Neither would we have you thinking when a Christian miscarrâ—es in his Conversation that he can never recover a good Conseience There are two wayes whereby a Believer may come to quietness in his Conicience 1. By the exercise of Sanctification which prevents a Challenge and that is it which the Apostle speaks of here and Acts 24. 16. and it is that which we mean in the Doctrine 2. When he fails and miscaries there is a recovering of quietness and of the Testimony of Conscience by the exercise of â—epentance and Faith sprinkling the Conscience with the blood of Jesus Which flows not so much indeed from the mans holiness and tenderness for preventing of a Challenge as from Justification and the right that the Soul gets to pardon of Sin thereby wherein the Blood of Christ removes the Challenge and quiets the Conscience and a Soul may have the one of these when to its sense it wants the other or hath indeed but little of it It may have some comfortable clearness of interest or at least the faith of it when it has in some respect an ill Conscience as we may see David had Psal. 51. So upon the other hand we conceive it is not impossible for a Believer to have some tenderness and a testimony thereof from his Conscience when he is much in the dark as to his interest in God 2ly From Pauls knitting of these two together viz. A good Conscience and the qualification of it an honest walk Observe That such as would confidently assert and assume to themselves this Testimony that they have a good Conscience would do it on well qualified grounds and evidences therefore the Apostle here does not content himself simply to assert it and generally wherever he asserts this he holds out something of his practice shewing thereby that he was not mistaken nor presumptuous in his asserting of it If we consider the extremities that men are disposed to run into in this matter some too soon and too easily assuming to themselves this Testimony of a good Conscience others again in a manner shuâ—ing and shifting all things that may give them clearness as if it were impossible to be win at We will find that there is good reason to qualify it thus so as the golden mediocrity or raids betwixt these-extreams may be duly observed More particularly It may be asked here what is the qualification or evidence whereby a person may clear and prove that upon good and solid ground he assums to himself this Testimony of a good Conscience and may not scrupulously reject it The Apostle holds it out in these words willing to live honestly and ye may take it in this Observation That a firm and settled serious purpose of universal holiness and honesty in our life and walk hath great influence on the peace and tranquillity of our Conscience and is a good evidence of a good Conscience and withal a choice companion that waits continually on it I put these three together as included in the words in all things Willing to live honestly The latter words respect the former the design being as broad as the effect and the former prove the latter the study of universal holiness a willingness to live honestly 1 then we say That this universal honest design is the companion of a good Conscience it waits alwayes on it or a good Conscience and this go together he that hath a good Conscience is honest in his walk and he that is honest in his walk hath a good Conscience 2ly We say that it is an evidence of a good Conscience for if they only have this good Conscience who are honest in their walk then where this honest walk is there must be a good Conscience 3ly We say that it hath much influence on a good Conscience it s in some sort a procurer of it in which sense a good Conscience is an efect of an honest walk so that the more honest a man be in his walk the more quietness will he have in his Conscience Because the Doctrine is very broad and affords much profitable Use I shall first clear it Then 2ly confirm it and 3ly make some use of it and remove some practical doubts that may arise from it 1. Then for clearing the Doctrine by parts in it we take in these threeingredients to make up the evidence of a good Conscience 1. That a mans walk be honest 2ly That it be an universal honesty in all things 3ly That there be an willingness or hearty purpose towards universal honesty whereon the great stress of the quietness of a persons Conscience lyes viz. The sincerity of the purpose or a heart-willingness And we may consider all these either negatiâ—ely so that without this evidence there cannot be a good Conscience or positively so that where this evidence is there is a good Conscience For the First What is an hoâ—est walk 1. We conceive it is not that which most men count honesty viz. For a man only to think or fanâ—y himself to be honest a mans own apprehension is not the rule of his tryal but that which will abide the tryal before God 2ly Honesty here looks not to absolute perfection and such as hath no defect it is a thing that is not ruled and measured by our will but by Gods will revealed in his word though it come not up the full length of that which his revealed will calls for And we conceive that it doth more particularly consist in these four 1. That on the matter it be in things allowed and approven of God For there neither is nor can be any honest living except our supposed duties and our practices be allowed and commanded of God and here a good intention or an honest mind if the thing thwart the word of God will not prove honesty because as to the matter it is not right as Paul shews Rom. 10. Speaking of the Iews their zeal 2ly That there be an honest end else though the action be good on the matter if our end be sinister or selfie it will marr the honesty of the action Thus Christ sayes Matth. 26. 10. of that good woman She hath wrought a good or an honest work on me which he clears to be so from her end in that she poured this ointment on my body she did it for my burial It was not out of vanity and oâ—tentation but from an inward hâ—art-respect to me and at least in Gods design she hath been fore-signifying my burial 3ly Honesty takes in rectitude or straightnesse in the manner of our going about the duty For if the manner be not right as well as the matter the action will not be honest The word honestly as we shew signifies honorably pleasantly desirably worthiâ—y as that word Matth. 26. 10. doeth Now a thing cannot be commondable and worthy if it be not right for the manner it s but hypocritical Therefore it s said of the
that 's behind in that respect and sayes with the Apostle Phil. 3. according to his measure Not as if I had attained or were already perfyt one thing I do forgetting these things that are â—ehind and reaching forth unto these things that are before I press towards the mark for the 〈◊〉 He is so taken up with pressing desires and endeavouâ— to be forward that any thing he hath attained he is not much taken and far less vainly tickled with it as these proud Pharisees were with their giving of almes The attainment that many offer as an evidence of their honest willingness and their pleading for it with their proud boasting of it is a shrewd evidence of their real unwillingness in so far as they sit down contenâ—dly with what they have attained and press not at 〈◊〉 to be forward as it becomes those to do that are far behind The truly willing honest man sees so great a deal of his way before him that he scarce endures to look back on what of it is past he is ready to think and â—ay I have so many things to do for God that I someway forget all the good turns that I have done as to sitting down with them or boasting of them 6ly The seriously willing man can never be fully satisfied with any victory he hath obtained over his corruption or out-gate from it nor dare he rest on it Neither hath he peace till he come to look to God in Christ and to the hope of outgate through him I thank God sayeth the Apostle Rom. 7. through Iesus Christ our Lord and then followes the conclusion so then with my mind I my self serve the law of God but with the flesh the law of sin And Chap. 8. 1. There is therefore now no condemnation to them who are in Christ Iesus who walk not after the flesh but after the spirit This character hath three branches 1. The man that is wrestling with and groaning under the body of death loves well and dearly the hope of an outgate and now and then longs to have the pins of his tabernacle loosed and to be fred from that evil neighbour and troublesome guest of indwelling corruption and it is unexpressibly sweet and refreshing to him to look to that desirable day when he and it shall finally part company 2ly He hath never the settled hope of an outgate but when he looks to God through Christ he looks to God and thinks himself eternally oblidged to him for his giving Christ to deliver him and he looks to Christ for strength to stand it out in the battel and for obtaining a full and final out-gate in the close and at last And 3ly A man that hath this willingness It highly commends the free grace of God to him it makes Christ very lovely to him and withall it makes sin to be exceeding sinful in his own eyes he loves Christ well because he hath the hope of an out-gate through him and he loves grace well because the poor man who is wrestling and warring with his corruption and often plunged in the puddle and mire by it hath through grace the hope of a final out-gate from it and it makes sin to become out of measure loathsome to him and the higher Christ Jesus and his grace are exalted the more vile and abominable is sin in his â—ight O! but it be safe for the Soul to ride at anchor betwixt these two We shall only add That this sincerely and honestly willing man is one that hath two parts in him and as he hath two parts so he labours to give every part it s own due and unless this be done there is no keeping of peace and calmness in the Conscience if a man should look on himself as wholly renewed it were rank presumption having still a remainder of corruption in him And if being a sound Believer in Christ he should look on himself as wholly unrenewed It were gross unbelief Therefore he attributs to corruption its due and is humbled for it before the Lord and he acknowledges the grace of God in him and any honest protest against â—in attributing it to grace and gives God the praise of his grace after Pauls example who sayes Rom. 7. I thank God through Iesus Christ our Lord so then with my mind I my self serve the Law of God and with my flesh the law of sen He takes with it that with his unrenewed pâ—t he serves the law of sin so that he was not come at perfection in holiness and yet asserts that in his mind he serves the law of God yet so that he served not the Law of God as of himself or in his own strength but as renewed and assisted by grace For 2 Cor. 3. 5. He sayes Not that we are sufficient of our selves as of our selves to think any thing but our sufficiency is of God He acknowledges that of himself as of himself he sinned and could not so much as think a good thought but as renewed and that not as of himself but aâ— of God he served God his sufficiency being allenarlly of him who enabled him to any thing that was good and as it is 1 Cor. 15. Not I but the grace of God in me the same man that sayes he cannot so much as think what is good as of himself that he can do nothing yet sayes I can do all things through Christ strengthning me Philp. 4. 10. O strange This way of distinguishing is both a notable evidence of a man that aims honesty at peace and is the way to peace of Conscience and otherwayes if it be neglected whilst Christians have corruption in them they can never have solid peace SERMON I. Heb. 9. v. 13. 14. For if the blood of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh 14. 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 IT is the great business of Christians to walk so as they may be in good terms with their Conscience that from no untenderness in their way there may be any just ground of challenge at least none such as may wound the Conscience and break or marr the peace and tranquillity of it before God or disturb or interupt that sweet serenity and distinct calmness of a spiritual frame of soul that he allowes on believers in him who are exercising themselves to have alwayes a good Conscience But alace its not all professors of Religion It s not all gracious Christians that win at this who I mean serious Christians partly throw the unmortified remâ—nder of corruption still dwelling in them and partly through their own unwatchfulness fall often into such sins as defile the Conscience and obstruct the clear light and serene tranquillity thereof when in any measure attained and therefore it is no less necessary to know
natural mans performances were never so specious and splendid yet before God they are but dead like a carcase that wants life So that though the greatest heap of prayers and of other duties should be found with a meerly natural man they are but like to these Apples which as its storied grow at or about the lake of Sodom Which appear beautiful to the eye but so soon as they are touched with the hand they presently fall into ashes so the very best of natural mens works how shineing soever are but dead works before God Therefore by the way ye would know that there is a great difference betwixt dead works and living works And that there are many things that present fair are pleasant to look upon which yet defile the Conscience ah How many men and women are there even living in the bosom of the visible Church who are in as great danger from and by that which seâ—ms at first blush to be somewhat as by that which is reâ—ly and obviously nothing all such works are but empty shews counterfiâ—s and very cheats they have no Soul 〈◊〉 Lâ—fe in them being 〈◊〉 destitute of any 〈◊〉 principle or end however the world of proâ— of Reâ—igion do to their own ruine place all their Religion in them If we consider the influencing effect of these dead works on the Conscience We find it here to be that they pollute and defile it as a clear Spring is mudded and defiled by the soul feet of Beasts going thorow it even so is this Dâ—vine thing the Conscience defiled by sinful 〈◊〉 in it which make it to become as it were a cage for every unclean and haâ—eful Bird or rather as a hold of every â—oul Spirit these Lusts as so many â—oul Spirits swarming in it pollute and defile it whereby it becomes qâ—ite another thing Whence we may draw these two Observations The 1. Whereof is That dead works or sins continued in do polluâ—e and defile a manâ— Conscience They make as I just now said a clean and 〈◊〉 Conscience to become polluted and filthy so that yeâ— ever saw a face more full of foul spots more deformed by them then the Conscience is polluted by these dead works defiâ—ing sins Therefore is this word to purge the Conscience used there which is rendred to cleans Ephes. 5 26. That he might sanctifie and cleanse his Câ—urch and as simpolluâ—es the man in all his powers and fâ—culties so proportionably it polluts him in his Conscience which is deeply polluted before it be purged and cleansed by the blood of Christ For clearing of it Consider that there is a threefold pollution that follow◠〈◊〉 in the Conscience 1. In respect of a mans State 〈◊〉 〈◊〉 before God it makâ—s him legally unclean as we use to say of a Murderer or a Thief or any 〈◊〉 〈◊〉 when found guilty by an Assize that such a person is filed so a man by committing of sin is 〈◊〉 guâ—lty obnoxious to punishment Iyable to wrath even the eternal Wrath of God because of it This is a legal Pollution or defilement 2. In respect of a mans present peace and tranquillity of Conscâ—ence for though he be in a justified and clean state and hath it may be win at clearness of his interest in God and to peace and tranquillity in his Conscience so that his peace hath run as a clear smooth and still River or Stream the letting in of sin is like to the driving of a herd of Cattel thorow a clear running Stream whereby it is mudded and troubled so that in stead of Peace there come in disquieting Challenges and in stead of clearness much confusion as we may see in the sad instances of several of Gods Saints as particularly in David after his fall who therefore Psal. 51. prayes to be washen from this filthiness both from the guilt and from the pollution of sin and for peace That God would restore to him the joy of his Salvation 3. In respect of a sinful propension and inclination to more sin which follows upon every sin so that by frequent falling into sin the very nature as it were of Conscience is altered that of a loather of sin it becomes a lover of it and licks it up as a Dog doth his Vomit and with the Sow that was washen returns to wallowing in the mire as the Apostle speaks 2 Pet. 2. ult When a person is seemingly washen and returns to the same sins that he was given to before his Conscience becomes so filthy that it can digest the filthiest and most loathsom sins it can swallow them down and glut them over to speak so and never challenge nor quarrel for them In this sense the Apostle says Tit. 1. 15. To the pure all things are pure but to these that are defiled and unbelieving there is nothing pure but even their mind and conscience is defiâ—ed The man that follows a course of sin his Mind and Conscience is defiled not only in respect of contracted guilt and in respect of the want of peace and comfort But also in respect of utter indisposition for duty and of a sinful inclination to more sin so that it becomes hardned and cauterizâ—d There is such a contagion in sin that it defiles and pollutes the Conscience all these wayes that whereas it was before pure It becomes now like a person that hath the Botch and many Boils and putrifying Sores running in him Only we would distinguish here betwixt this pollution of Conscience as it is total in an unrenewed man and as it is partial in a Believer a Believer may be defiled in Conscience when he is offended and stumbled so as to be tempted by the example of others to do some thing wherein he is not clear as some were 1 Cor. 8. verse 7 and 10. His Conscience is thereby mudded jumbled and troubled and his peace marred yet he hath not a total and universal defilement of Conscience And therefore the effects of that uncleanness pollution and defilement follow not totally and universally oh him I shall only say for Use of this 1. O! that ye knew what an abominable thing sin is and how dreadfully dangerous it is thereby to defile and pollute the Conscience which is the most noble thing in you sin would sure be more abhorred and fled from It s really a wonder that men should love dead Works so well when there is no Botch nor Plague so infectious and contagious so hurtful and destructive to the Bodies as it is to the Souls of men 2 This we may also see that it s no marvel that men who are given to sin be hard to be wakned and reclaimed for continuance in sin makes the Conscience full of holes as it were that all slips and falls thorow it or as the Apostle speaks it makes the Conscience to become cauterized fenseless and feelingless as the flesh is that a Chirurgeon designs to consume away so I say continuance in sin deadens and
which the Apostle holdeth furth Philip. 3. 9. Where he sayes That I may be found in him not having mine own righteousness which is of the law but that which is through the faith of Christ He supposeth justice to be pursuing him and that nothing he can do for himself will divert justice its persuit nor secure him against it That he is a lost and gone man iâ— himself he rests not on the discovery of his lost estate but seeks to be found in him not having his own rigâ—ousness which is by the Law but the righteousness whiâ— is by faith in him This is the ground that gives peace with God and should quiet the Conscience but wheâ— the sinner hath taken this way if the Conscience be not yet quieted and calmed there is something further necessary as first the actual renewing of that application to Christ to get not so much a new pardon as a new extract of that pardon which he received in his first fleeing to Christ that by this renewed application of faith to the blood of sprinkling he may also quiet the Conscience so that when the man is fled to Christ and at peace with God if he have not peace in his Conscience he is to cast a renewed look to the promise and to act faith of new on Christs blood to hold it furth as it were unto and to lay it before his Conscience taking with his sin yet holding still by it that he is fled to Christ and on that ground making use of the promise for the renewed pardon of sin through his blood in this respect faith is called Eph. 6. 16. A shield Take unto you sayeth the Apostle the shield of faith whereby ye may quench all the firy darts of the devil when the challenge is cast in on the Conscience it as it were burns the Believer even as a firy or poysoned dart thrown into a mans body burns and inflames it But faith goes to the fountain of Christs blood to the covenant and promises and draws out of these wells of salvation bucketfulls as it were to quench it or when a challenge comes in backed with temptation it makes use of the promise and blood of Christ to answer it and so faith is as a shield or targe to kepp the dart and beat it back it makes the Believer say I cannot satisfie for this sin but here is a promise of pardon to the man that is fled to Christ and to the blood of sprinkling as I am and makes use of Christ in the promise for renewed intimation of pardon or for renewed pardon as new guilt is contracted And thus he is keeped quiet that the challenge wins not in so sar nor goeth so deep as to sting him in his vital parts to speak so the heart of his peace and quietness is keeped still alive tâ—ugh he be in quick and sharp exercise under the challenge 2ly Because challenges will not soon nor easily be got removed nor the Conscience quickly and without difficulty calmed as we see in that fore-mentioned instance of David Psal. 51. There is need therefore of continuing in the fight and of drawing conclusions from solid and undenyable premises and grounds to quiet the Conscience and ward off challenges so as they may not wound and quite marr peace as Paul doth Rom. 8. 1 2. It might have been said to him Thou hast been complaining of a body of death and that with thy flesh thou servest the law of sin and is not that a grievous challenge against thee It is true as if he said But there is no condemnation to them that are in Christ That is the making use aright of the targe or sheild of faith But to put the matter out of doubt he goes on and subsumes and draws the conclusion for the words are applicative to himself and spoken with a considerable regard to his own particular exercise set down Chap. 7. I by faith am fled to Christ for resuge and so am in Christ and therefore there is no condemnation to me and indeed when ever challenges come in from sense and Conscience put through other or mingled together as it were blown upon by temptation which will pursue the Believer hardly It s needful to reason from the grounds of faith to ward off the blow and to queit the Conscience And this though it be a reflex act of faith which does not justifie yet it serves to reason the Conscience into peace and calmness and there is need of faith acting thus reflexly though not as I said to justifie yet to bring home the peace and comfort of Justification and renewed extracts and intimations of pardon 3ly It s necessary that Believers quiet themselves positively by comforting confirming themselves In the faith of what the promise speaks and in the hope of what they have to expect The difference betwixt the former and this is that in the former we draw home answers from the grounds of faith to ward off the dint and bitterness of challenges but that is not enough throwly to calme and settle the soul therefore the latter is also needful that the soul positively draw in peace and consolation to it self by believing Which as it is Philip. 4. is able to guard the heart and mind through Christ Iesus and we conceive this to be Davids exercise Psal. 51. Where by exercising his faith on the promises and on the blood of the Messiah to be shed and by wrestling for the intimation of pardon and peace he labours not only to get his Conscience calmed but even filled with consolation and because the promises are often somewhat wersh and tasteless to say so if not seasoned and quickned by Gods voice going along with them and putting favour and life in them This is the voice of joy and gladness which he would so fain hear Therefore the Believer insists with God thus to be-sprinkle his Conscience and as he looks to the righteousness and blood of Christ for Justification so he looks to it for calming of the Conscience and this is in effect to be beholden to free grace as for pardon of fin so for peace and calmness of Conscience without which any other thing will not do the turn As for the 3d. thing proposed to he spoken of viz. The times or seasons or the cases wherein the Believer may and ought in a special manner to make use of his liberty and boldness in drawing near with full assurance of faith There is no question but a Believer who hath made use of Christ for pardon of sin and Justification may also and should make use of him and his blood for the sprinkling his Conscience that he may come to God with boldness and confidence and there is no case wherein a Believer may not aim at this but more especially he should in these cases As first when he is fallen into more gross guilt as David was psal 51. 2ly When that gross guilt and grievous sinning is
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