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
We would carefully advert that we adventure not to do any thing with an unclear he sitant and doubting Conscience since it is impossible in this case to do without sin and hazard of damnation the Holy Ghost having positively and plainly told us that whatsoever is not done in faith is sin Rom 14 v. last That is not only whatsoever is not done by a person in a state of faith without which it is impossible to please God is sin but also most agreeablie to the scope whatsoever is not done in the faith perswasion of the warrantablenesse theros is so and that he who thus doubtingly and without such faith and perswasion eateth oâ— doth is damned or judged Ibid. It will not asâ—oil the doer doubtingly or the doubting doer from sin and judgement to tell him that his Conscience is in an error and that he is not to regard what his erroniou Conscience dictats to him but to act contrarie to it I â—s â—ue indeed that an erring Conscience doth not oblidge a man to act according to its blind and erronious dictats for a man never is neither can be obliged to sin he is rather bound to endeavour in Gods way to have his Conscience when in an errour un deceived and well informed and so to lay aside his errour but yet while his Conscience still continueth in its errour and cometh not to be informed aright the man is bound up so that he cannot without sin counteract the dictats of his erring Conscience which is not for the time apprehended by him to be in an errour neither will it relieve the mâ—n whose Conscience doubteth of the lawfulnesse of doing such and such a thing to tell him that more knowing and consciencious more prudent and pious men then he are free and clear for the thing whereof he doubts for other mens Conscience can be no rule to his unless he were perswaded of their infallibility and that their Conscience could not be taken with any errour or mistake God hath put a Conscience in every man as his Deputy to whose dictats he is carefully to take heed and hath not made the Conscience of any one man or Societie of men his Depute over all the Consciences of other men I shall easily grant that when the Consciences of more knowing more tender and more consciencious men then my self dictat to them the warrantablenesse of such and such a practice I am called to be holily jealous over and suspicious of my selâ— impartially to examine the reasons of their clearnesse and on that occasion to search very scrutinously narrowly and exactly into the grounds of my own unclearnesse hesitation and doubting and to be much and earnest in prayer to God with unbyassed singleness and sincerity For sending forth his light truth to guide lead me But if no withstanding all this my doubt still remains and it may be also that there are several other godly and judicious persons that are doubtful and unclear with me I cannot in that case warrantably give up my self to be implicitly determined by the Conscience of others whatever their qualifications be or whatever my veneration may be for them nor am I bound to act my self with a doubting Conscience since I am expresly fold by the infallible Scriptures of Truth that I cannot act in that case without sin and without incurring the hazard of damnation and that no man can keep me harmless in doing so Since every man must give an account of himself to God And if I shall do one thing with a doubting Conscience because 〈◊〉 may be mistaken and in an errour or because such and such godly and knowing persons are free for it what a wide door would this open why may I not do another thing of greater moment doubtingly and another after that and third after that where shall I stay or stop and when shall there be an end of such Conscience doubting actions especially in times wherein troubles and tentations snares and offences do abound â— wherein as there hath been so there will readily still be different sentiments and apprehensions as to some lesser and lower truths further removed from the fundamentals of Religion where about all are agreed and so proportionably as to 〈◊〉 practices amongâ— even truly godly men it not being to be supposed that while Saints so journ and are militant here on earth the intellectuals of all of them will be of the same size or cast into the same mould that their light will be of the same clearness and that they will be all of equal mortification self-denyednesse tenderness unâ—hy affedness fingleness holy zeal resolution courrage and boldness which as it sayes that there will be more clearness and more darkness and doubting amongst them at least as to some remote things So it speaks the necessity of mutual Christian for beaâ—ance compassion and Sympathie And it hath been a very generally received maxime in matters of Conscience that in dubiis tuâ—ius ist abstinere in things that are doubtful at least as to their very substance to say so and not only as to somewhat extrinsick to them iâ—s safest to abstain Eightly We would in the case of indifferent things wherein we are clear our selves and fully perswaded of our own Christian liberty be very tender of the Consciences of others who may in that respect he more weak and not so fully clear and perswaded about them least we offend and wound their Conscience and so indirectly consequently and by the rebound offend wound ouâ— ow. Conscience here the Apostles directions assertions precepts and practice Rom. 14. 1 Cor. 8. 9 and 10. Chapters are singularly useful admirably apposit and excellent O! that the Apostolick primitive Christian amiable tendernesse in the matter of offence in the use of things indifferent were brought back to and revived in this much declined and degenerated generation wherein offences abound and the love of many waxeth cold and wherein there is a great propension and readinesse untenderly and uncharitably to give and to take offence I do not by this in the least insinuat that for preventing the offence or rather displeasure of any we may warrantably do or forbear any thing that God hath commanded or prohibited the doing of or that we should or may run cross to the dictats of our own Consciences or do any thing with an unclear and doubting Conscience which is alwayes sin and therefore never â—o be adventured on offend and be displeased who will though even in that case their offence should be a grief to us as it was to the Apostle whose exercise it was to have alwayes a Conscience void of offence towards God and toward men who said Who is offended and I burn not Ninthly We would take heed to and be aware of pretending Conscience in any thing about which we have no real exercise doubt or scruple of Conscience as for instance in the first place if professors of Religion should pretend
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
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
Duty as it was with these of whom the Lord speaketh Iohn 16. 2. The time cometh when whosoever killeth you will think that he doth God service Though an erring Conscience be not so properly to be called Conscience for it rather gives offence then edifies yet this Conscience such as it is putteth a man into a strait that he can neither do nor forbear that is it necessarly while it remains involveth him in sin whether he do or forbear Hence it is said of such a Conscience ligat sed non obligat it bindeth up the man but doth not oblidge For the man that hath thâ—s erring Conscience making him think that such or such a thing is a necessary duty when in the mean time it is a Sin in following the impulse of his Conscience sinneth against the Law of God as suppoâ—e it be in persecuting or killing tâ—e Servants of God which he thinks good service neither will the error of his Conscience excuse him here because he should have endeavoured to have it better inâ— For These that sin in the law shall be judged by the law And if he forbear to do such a thing he sinneth against his Conscience for he supposing it to be Gods mind which it directeth and his Conscience being to him in place of God he is guilty as if what he doth were done directly and immediately against God for to him it was so and he thought so and thus through his own cuipable â—ccession it layeth a necessity of sinning on him whether he do or forbear yet it never oblidgeth nor can oblidge him to go contrary to the Law of God as suppose he thinketh that such a Minister who is an honest and faithfull man should be Deposed or Excommunicated it doth not oblidge him to persecute an innocent and honest man and yet if he endeavour it noâ— he sinneth against his Conscience in countenancing of that Person which he in his mis-apprehension judgeth to be Sin This may seem to be somewhat strange and paradoxal but it is the wofull effect and bitter fruit of the want of Light and of a well-informed Conscience and it floweth not from the nature of the Word of God nor from the nâ—ture of Conscience but from our own Corruption makingâ— no use or an ill use of the Word of God the Superior of the Conscience So that there is hardly a worse thing then ane Erring Conscience Because whether the man that hath it forbear or doe to him it is Sin only if the thing be indifferent it oblidgeth to do or forbear for when the Word determineth not Conscience though mis-informed casteth the ballance to the side which it judgeth to be necessary As for instance it a man think it a sin to hear the Word with the head un-covered he is oblidged to cover his head and contrarily for Conscience there casteth the ballance but when the thing is unlawful on the matter it may bind him up while it remains in an Error so as he cannot without sin counteract it's dictat but it never oblidgeth him to sin 2. An Opinionative Conscience is not a good guide That is when a man hath some sort of Light or apprehension of a thing to be Duty yet fearâ—th that it may not be Duty and hath some 〈◊〉 or 〈◊〉 about the matter For 1. This is not Faith but Opinion and in matters of Faith Opinion cannot be a ground to rest upon Therefore Rom. 14. 5. Every man â—ughe to be fully perswaded in his own mind 2. In matters of Practice the impulse of an opinionating Conscience will not warrand us For when a man hesitats he cannot do in Faith therefore to do it is sin to him because he hath not perswasion and in this respect as to practice he is like the man that hath the Erring Conscience he can neither do nor forbear but he sinneth 3. If it be in a truth not fundamental Opinion may have weight with him and swey him to that which is most probable and hath most conveniencies with it though in matters of Practice it be otherwayes and it giveth Conscience peace in this respect when that which hath most probability in it as I have just now said is inclined to 3. A Doubting Conscience of some affinity with the former which leaveth a man in an hover or suspence that he knoweth not whether such a thing be Duty or if such a thing be Sin or not certainly here a man is bound not to do doubtingly For he that doubteth is damned if he do Rom. 14. 23. And yet there is hazard in forbearing if the thing be duty yea in this case there is a necessity of sinning buâ— still of the mans own contracting when there is not a mids but either the man must do or forbear yet in this case its best for a man to betake himself to the safest side and to hazard on suffering rather then on sin As for example a man must either do such a thing of the lawfulness whereof he doubteth or beâ—n hazard of losing much or all that he hath in the World He knoweth that suffering simply considered is no sin and he is some way matter to say so of his own suffering but not of his doing since he doubteth and his doubting layeth this obligation on him rather to abstain then to do and to take his hazard of suffering for in dubiis tutius est abstineâ—e and in this case no mans authority can oblidge and bind the Conscience to a thing as duty neither can it be loosed by meer Authority or respect to men when it doubteth Because no mans meer authority can quiet and satisfie the Conscience nor keep the man skaithless before God when on such an account he doth any thing doubtingly A 4. Sort is a Scrupling Conscience which differeth from the former in this That it is clear in the main of duty but scrupleth and is unclear in some accidental thing that goeth along with it As for instance when one would pray and apprehendeth that in praying he will take Gods name in vain because it may be some blasphemous thought is injected into his mind or when a man is about some necessary duty of his lawful calling and hath some thing like an impulse of Conscience to pray which haunteth and some way vexeth him This is a scruple but upon a light ground and hath little or no reason for it yet it is born in with violence and therefore in this case a man is oblidged rather to go over the scruple and follow his duty for although he should endeavour to satisfie his Conscience by reason in this case as in the former yet when the duty is clear he should trample upon what would hinder him and go on with the duty and in so doing he trampleth not upon his Conscience but upon that which cometh in to mar him in his duty and followeth or to speak so doggeth his Conscience A 5 Sort is a Weak and Infirm Conscience
sheweth 1 Cor. 19 19. 7ly Their Error or mistake may be continued in long and Believers may not only fall hastily or on the sudden in an Error of Judgement or into a wrong practice but they may live and ly long in it It 's like that of Iobs Friends ended not in a day nor in a moneth and that of the Fathers was for many years together and that also of the Apostles was for several yea they may continue so long that they may die in it and never come to so much clearness as once to know that they were wrong though I say not that they may die in such an Error and mistake un-pardoned yet they may die in unclearness as to the things being an Error yet without prejudice to their Salvation having an interpretative and virtual repentance of every thing that is wrong and sinfull in them and so of all among the rest As the Patriarchs and many Believers in Pauls time went to heaven who yet very probably did die without coming to be clear in that particular wherein they were mistaken or differed from others who were in the right shall we think that two godly men living and dying in some difference of judgement about somewhat not necessary â—o Salvation wherein yet the one of them must be wrong die not well and in the Lord for all that God forbid neither can there be any reason given why they may not die in that wherein they lived so long though indeed at death they may come to be more impartial in weighing the grounds of the difference and mistake 8ly This may be for some generations as was that mistake of the Patriarchs and so it may continue not only in mens own lifetime but in after generations the mistake may be propagat as in the Primitive Times some of their debates were not soon altogether hushed and worn out 3dly These things being wonderful in themselves we shall come now to enquire a little into the reasons of this and they are of Two sorts 1. Some speak sinful infirmity in men even godly men 2dly Others speak Soveraignity in the holy God For the First sort that speak infirmity in us and are culpable causes of the thing They may be these 1. Ignorance and Unclearness in the Understanding and Judgement for the most eminent Believer in his best Condition Knoweth but in part and as his Judgement is mistaken so readily will his Conscience be which accuseth or excuseth according as the Judgement is informed Conscience pre-requireth and some way pre-supposeth Knowledge And therefore the man that wanteth knowledge is called weak so the Conscience of the weak Brother is spoken of Rom. 14. And 1 Cor. 8. that is weak through want of Knowledge 2ly The best and most eminent Believers have a remainder of Corruption in them and therefore are in hazard and in a manner ready to side with and intertain a mistake if Believers were free of Corruption it might be thought impossible that they should thus Err but that will not be till the Soul be separated from the Body so long as Corruption remaineth there will be a hazard and readiness in so far and in some things to mistake and to follow the misguiding of a mis-informed Conscience 3dly Believers are sometimes rash and hasty in drawing a sudden Conclusion and too negligent in previous trying taking that for Gods mind which is not so indeed as may be seen in Samuel who taketh Eliaâ— for Gods anointed and in Nathan who approveth of Davids resolution to build the Temple not only as it was a good work in it self but as his present duty much of their Error flowed from haâ—e As he sayeth in another Case Psal. 116. v. 11. I said in my haste all men are lyers 4ly There may much of this evil arise from the suffering of a prejudice to sit down or setle when a Believer is prejudged he may hear many things and not take them well up so the Disciples had drunk in a prejudice at the Cross and therefore when Christ spoke of Suffering to them it 's said they understood him not 5ly Believers are sometimes un-aware ingadged in a Conclusion that byasseth their light and maketh their Conscience partial as in searching and finding out what might clear them so in seeking out grounds to maintain their Opinion by Thus Iobs Friends did first apprehend and take up Iob to be an hypocrite and accordingly thought it their duty to bear in the Conviction of it upon him and to maintain that Conclusion they wrest Gods providence and dispensation not against their present light nor it may be from a former Error so much as from the prejudice they had drunk in 6ly Believers may think themselves to be right when they are wrong because of a general Custome or Opinion of such a thing among other Believers taking such a thing to be the Judgement of others they ingadge in it without tryal or debate which is given as the reason of the Patriarchs their so long continuing in Polygamy viz. That it was become customary and habitual 7ly Beside the instances we gave the last day which might also be reasons Believers out of their respect and love to a good end may think that such or such a mids is good and warrantable without so particular examination of the nature of the mids especially if it be not grossely or manifestly sinfull because they think that such an end is warrantable as it may indeed be and yet every mids is not so though when the end is good the midses are often with too little care search and solicitude adventured on as Nathan thought it a warrantable thing to build a Temple to God and so indeed it was and so questioneth not but that it was Davids duty and here he was mistaken For the 2d sort of Reasons They are such as are drawn from Gods Soveraignty who hath some soveraign and holy ends and designs in such a Dispensation viz. in suffering Believers to be and abide long under their mistakes As 1. It may be so ordered to humble all Flesh and to make all know their nothingness and to learn that lesson which is taught Isa. 2. ult Ceass ye from man whose breath is in his nostrils for wherein is he to be accounted of It would seem that Believers might be laid weight upon and lipned to if any might be so but all flesh is grass saith the Holy Ghost which holds true in some respect even of Believers as well as of others This preacheth and proclaimeth mans infirmity when most eminent Believers are not exeemed from falling into mistakes and from continuing therein 2ly It may â—e so ordered to make all others walk in fear and to study watchfulness the more and withall to lippen less to themselves and more to God These things says the Apostle 1 Cor. 10 speaking before of the miscarriages of Gods professing people from every degree whereof it 's hard to say that the godly themselves
refused to give answer to either by Dreams or by Urim or by Prophets so as not to give them clearness by one means nor another neither from his Word nor by their Conscience as calling them to such or such a particular thing it is no marvel that in such a case men be in the dark and that Conscience keep it self silent Yet 2dly For clearing the Matter further ye would consider two sorts of Causes that this proceedeth from some whereof are Culpable and sinful on our part procuring this as a just punishment of some former sin or of some present evil and sinful frame other some are soveraign on Gods part yet tending in his secret providence to promote some designs of good to the Person of a Believer as to these Causes that are sinful and culpable on our part we shall instance them in four or five Cases As 1. When there is a sinful Ignorance in the Persons who desire to be clear in such or such a particular Through that their ignorance they are not in case clearly and distinctly but rather very darkly and confusedly to propose the matter to their Conscience so that their Conscience cannot give them a distinct answer For Conscience is as I said before as a Iudge and our Light is as the Informer and as a Judge cannot well decide in a matter when the Case is confusedly proposed to him so no more can Conscience when it wanteth Light And hence oftentimes persons in whom there is some zeal and good affection are left much in the dark because to speak so they know not the Laws and Practiques on which Conscience proceedeth Therefore Rom. 14. It 's said of some that their Conscience was weak because their Light was weak and dim A second Case is When men in seeking the Answer of their Conscience do bound and limit it They either do not fairly and fully propose the Case to Conscience or they come not to it with ane absolute submission supposing it to be throughly informed by the Word concerning the thing they would have clearness in and therefore they take the Answer in part or but a part of the Answer and suppose the rest or leave it to Conscience to be determined as when men first resolve to do such or such a thing and leave only the timeing of it to their Conscience Here the Conscience may be limited and made indistinct in it's Answer because it is prejudged and left free It might possibly have been somewhat not alâ—gether unlike this that was in the rest of the Tribes of Israel their asking of God about the War against Benjamin Iudges 20. 18. Where they do not say at first shall we go up or shall we for-bear but first they say who shall go up A third Case is When Conscience is provoked by mens former miscarriages then it may be silent and not answer Now the Conscience may be provoked these â—wo wayes amongst others 1. When People use not ordinarily to consult Conscience but at some particular and solemn times only and when they are brought to some pinch or put to a stand but as for the ordinary course of their Life they follow Inclination or a common Light without advising with Conscience In that case when such persons come to advise with Conscience and to seek clearnesse from it about such a thing the Lord may say to them as he did to his People Iudges 10. 19. Go and cry to the gods whom ye have chosen go advise with them or as Elisha said to the King of Israel 2 Kings 3. 3. What have I to do with thee get thee to the Prophets of thy father and to the Prophets of thy mother Even so if Conscience be passed by and miskent by People in the ordinary course of their life it will readily misken and slight them when they are in a strait and come to seek Counsel and Clearness from it and will on the matter say to them ye followed the counsel of flesh and blood in your ordinary walk and course of life therefore in this particular I will not answer you go and seek Clearness from them whom ye use to consult 2dly Conscience is provoked when me have formerly thwarted with some clear intimations or answers of Conscience and have some way detained the truth in unrighteousness making as it were a Prisoner of it and setting a guard of corrupt affections about it when such come again to enquire at Conscience what they shal do in this or that particular they may justly get such ane answer as is given Prov. 1. 24. Because I called and ye refused I stretched out my hand and no man regarded but ye set at nought all my counsel and would none of my reproof I will laugh at your calamity they shall call but I will not answer I gave you answers before and ye thwarted with them therefore when ye seek again ye shall get none And hence floweth much blindnesse and be nummednesse of Conscience in men and women because they put out the eyes thereof and frequently repell and beat back what it sayes or answers so that it becometh cauterized and the feeling of it weareth almost if not altogether away and it speaketh very little or none at all to them being so much baffled and blunted with many repulses We may add this Third way how it is provoked and that is when it's askings are slighted It asketh us why we do such and such a thing and forbear such and such another and we slight what it saith and ly still in sin Is it not just that Conscience pay us home in our own measure and refuse to answer us when we ask it A Fourth Sinful Cause on our part of the silence of Conscience is When men come not singly and in a Spiritual Frame to Conscience to seek it's answer and advice but either have anâ— Idol sâ—t up before their eyes and are almost already determined in the thing or else they bring with them some one or other lust unrepented of Hence it comes to pass that though they think themselves submissive in that particular and possibly may some way be so yet not being absolutly submissive in all Conscience keeps silent To the former the Lord some way sayes as he did to these men by the Prophet Ezekiel chap. 14. 2 3. Son of man these have set up their idols in their hearts and put the stumbling block of their iniquity before their face should I be inquired at all by them When men come to seek Light and bring their Idols with them the Lord that speaketh by the Conscience will some times in that case not suffer it to speak a word The other is like that which we have Psal. 66 8. If I regard iniquity in my heart the Lord will not hear my prayer When men come in a profane temper and frame of Spirit to God and are not single and as I said absolutely submissive Conscience will not answer For Conscience
externally profitable to us but mainly as pleasing to God and for his honour as conducing to the advancing of 〈◊〉 with him or Conformity to him It 's most divine The Use teacheth us to lay more weight on Conscience as spiritual and as that which taketh up things better and is a far better diâ—cerner and judge of things then we ouâ— selves are 3ly Observâ— That the attesting of Conscience is a most grave important and solemn thing â— buâ—ines of highest concernment and such as ought to be 〈◊〉 great weight with others It 's so mide use of here yea â—t's Testimony is some way to have weight with us and to be respected as the Testimony of Christ himself and of the Holy Ghost Therefore it 's here joyned with them in its Testimony and it cannot be otherwayes God being as was said before the immediat Master of it and it being so divine a thing none can attest Conscience but they must needs attest God with it The Use is To teach us to be more warry in attesting Conscience in a light and trivial way It 's in Scripture Language an attesting Christ and the Holy Ghost and when ever we dar not appeal to them as Witnesses we would beware of appealing to or of attesting Conscience or taking it to be a Witnes 4ly Observe That there is a great difference among Consciences for these words My conscience beareth me witnes in the holy Ghost imports two things 1. His attesting his Conscience not simply but as it 's sanctified by the Spirit 2ly It not only imports Sanctification in the habit of it but in it's exercise also for he knew that a mans attesting of his meer natural Conscience is not of such value it being a thing that may be easily deluded and go wrong but sayeth he I attest my conscience in the holy Ghost and as acted by him There is a difference betwixt a renewed and unrenewed Conscience and a difference betwixt a pure Conscience and a defiled one To the pure sayeth the Apostle Tit. 1. 15. all things are pure but to them that are defiled and unbelieving is nothing pure but even their mind and conscience is defiled Pauls appealing his Conscience is as it 's opposit to such a Conscience There is also an evil and a good Conscience as these words lately spoken of 1 Pet. 3. 21 The answer of a good conscience toward God clear There is likewise a cauterized Conscience and a tender Conscience yea there is some difference of Consciences among Believers themselves some Consciences are weak some strong some are sleepy some waking some are secure some in the lively exercise of the Grace of God and acted by the Spirit according to the will of God and this is the Conscience meant here Use This Difference would be well observed for it will not be the Testimony of every Conscience that will bear a man throughâ— it must be the Testimony of a Conscience sanctified and in that particular acted by the Holy Ghost 5ly Observe That there is no Testimony of a Conscience that can be satisfying but the Testimony of a Conscience sanctified and in a sanctified frame therefore he thinks it not enough to say My conscience beareth me witnes but he addeth in the Holy Ghost And in that passage 1 Pet. 3. 21. It 's not the answer of Conscience simply but the answer of a good conscience of a waking tender spiritual and well enlightned Conscience that satisfieth Use Therefore ere men lay much weight on the testimony of their Conscience they would first put it â—o proof and see that it be the Testimony of a sanctified Conscience and in a sanctified frame if a man be not of some credit his Testimony will not be of much weight in any matter it is even so with Conscience as to it's Testimony 6ly Observe That sometimes and in some Cases Believers may very warrantably attest their Conscience and appeal to it's Testimony some Believers in the old Testament and some in the new have done it Tho as we said before the attesting of Conscience be a very grave and solemn thing and would not be used at all times and in all cases yet at some times and in some cases it may be warrantably used when rightly gone about I shall name Three or Four Considerations or Cases from the Text for clearing of it 1. Conscience may be attested when the matter that we assert requireth such a solemn attesting of it And these things concur here to clear that the matter wherein he attesteth his Conscience is such For 1. It is a thing that concerneth Gods Glory not a little that his Servant and Messenger is not walking according to the flesh 2. It tendeth to the edification of others for if he had not removed the prejudice that the Iews had at him it might have marred their receiving the Truth from his mouth 3. It tendeth to his own vindication in as far as it tendeth to the former two ends and he will not suffer any blot to ly here 4. That which he asserteth is a thing not obvious and could not well be otherwayes made out and in this so great and grave a matter he spares not to attest God and his own Conscience 2. Consider the manner of his proceeding It 's spoken in the sight of God gravely and soberly I speak the truth in Christ and lie not my conscience bearing me witnes in the holy ghost He doth not rashly and abruptly break out in it as many do 3ly Consider that he is most clear in the thing ere he attest his Conscience he was sure that it was no lie and that he had no mixture of untruth in it yea he is so clear that he dar swear it and take Christ and the Holy Ghost to witnes in it When men dar not attest God in a matter they should not attest their own Conscience in it except they think that God will say one thing and their Conscience another which is contrary to the nature of Conscience Men will say many things lightly supposing them to be true that they will be loath to attest their Conscience in till they be very clear and sure that they are true 4ly Add this Consideration that it is done when he is in a holy spiritual and lively frame My conscience sayeth he bearing me witnes in the holy Ghost To attest Conscience in a carnal frame is as unsuitable as to rush in rashly and unmannerly before a grave Judge to crave a Sentence from him If our frame be not right Conscience will never speak out an approving Testimony to us in that particular which we assert and attest it in For though as to the matter it be true and no lie yet as to our circumstantiated attesting of it in so ill a frame it will not approve us 7ly In the general Observe That Conscience it's Testimony when warrantably made use of is a thing very useful refreshing and comfortable to a Believer
Both of them offered things that were good and yet the ones Sacrifice was accepted and the others rejected That which made the difference was that Abel in his Offering exercised Faith on Christs Sacrifice he offered it not as a Satisfaction in it self to God but with respect to Jesus Christ typified by it which the other did not and proportionally there is somewhat required of all these and more especially of this last in all Actions to make them truly Religious and Christian Actions Now For the 2d Particular viz. That in all these things that make an Action to be truly Religious Conscience hath somewhat to say and hath an interest and concern to testifie for or against the man I shall instance this in Six â—orts of Actions to which all a mans Actions I mean that are properly human Actions or rationaly deliberat Actions may be reduced as to so many general heads The First sort is natural Actions as Eating Drinking Sleeping c. In which what ever many think to the contrary Conscience hath an interest because they require the proposing of Gods Glory as their end and he hath prescribed a way how to go about them aright The 2d Sort Is Civil Actions as mens being exercised in this or that lawful Imployment Trade Calling or Occupation and here Conscience hath an interest for it is said that the plowing of the wicked is sin Which when gone about after the right manner by the Believer is service to God as well as his praying The 3d. Sort is Moral Actions such as are done from a principle of moral honesty As for instance when a man bargâ—neth and maketh a promise anenâ— such and such things to be performed by him to keep his word which is morally good yet is it not truly Religiously and Christianly good except it be done in obedience to the command of God and with respect to his honour And here also Conscience hath interest for as a man cometh short of these things requisit for making it a truly Religious or Christian Action it will challenge and accuâ—e in so far and when they are present it will excuse and commend him The 4th Sort is External Duties of Religion What is it I pray that makes the difference betwixt Formal and Hypocritical Service and Worship and that which is accepted as service to God Is it not that one person performs such Duties conscionably and Christianly according to the Rules prescribed anent the right performing of them and another not The 5th Sort is Inward Duties or Graces such as Repentance Faith Love Hope c. Of all which there are Counterfits some things very like them which yet are not indeed these Conscience hath here likewayes a concern and makes a difference As suppose two men are â—orty for Sin and we maâ— suppose them to be someway alike or equally sorrowful and yet the sorrow of the one is accounted the Grace of Repentance and the others not because of the want of the requâ—sits of Gospel or gracious sorrow or sorrow after a godly â—ort as the Apostle calls it 2 Cor. 7. v. 11. So in the exercise of other Graces where Conscience will challenge and accuâ—e or excuâ—e and approve accordingly The 6th Sort of Actions are passive to speak so or Sufferings wherein Conscience hath a concern and tells the man that he should suffer as a Christian from such a principle and for such ends which he through Grace endeavouring to do Conscience speaks peace to him And though another man suffer the same very things yet he may want that testimony because he wants the grounds of it his sufferings being destitute of the requisite qualifications And therefore we would never think a thing to be of so little moment that Conscience hath no concern in it we cannot do speak think nor look but Conscience hath some-thing to say of that deed word thought or look as it is circumstantiat either to accuse if not as it ought to be or to excuse and approve if right as to its requisits The 2d Use is for trial of a sanctified Conscience in a â—anctified frame and for differencing it from another Conscience that is not so a sanctified Conscience and in a sanctified frame is alwayes medling with all the mans actions not only when he is praying hearing reading or conferring â—o a spiritual purpose but also when he is buying or selling eating or drinking speaking or keeping silent abroad or at home alone or in company c. It is very like that Paul had said many things when he was a Pharisee that his Conscience medled not much with but now being a serious Christian he cannot speak nor write but his Conscience medles with it In a word a sanctified Conscience is alwayes going along with a man is still with him and letting him know that it is with him and a sanctified man will needs have and loves to have his Conscience constantly with him The word Conscience in the Original is significant and sayes this much that when it is right the Christian and it are joyned together Whereas an unsanctified man parts company as it were with his Conscience he loves not to take it he will not take it with him it is a burden to him he would â—ain be rid of its company and it often refuseth to go along with him It 's never the worst Conscience that is often medling providing it be owned and listned to when it medleth a sanctified Conscience medleth 1. Constantly 2. It medleth in all sorts of things it puts the man when he hath spoken to search his heart whether he thought as he said 3. It speaks in the Holy Ghost according to the mind of God and interests it self on Gods account cleanly spiritually and impartially without all by-respect to the man The 3d Use is for reproof to these that misken Conscience and take none at all or but very little notice of it in the most part of their life Ah! How few are they that think and believe that Conscience is concerned in all their words and actions And as for thoughts they are looked on by such as free and therefore they never look what it sayes of them and so spoil themselves of it's testimony and lose their labour in not respecting it The 4th Use is of Exhortation and we would seriously exhort you all to amend this great fault reproved viz. the misregarding of Conscience and to respect Conscience in every thing and to regard it more in your going out and coming in in solitude and society in every thing ye do suffer not your selves to be cheated into a groundless apprehension that any of your actions even the commonest as circumstantiat are of so little moment that Conscience hath no concern in them And if it hath then I beseech you take heed what it sayes and whether it testifies for or against you and do not think that Conscience is officious and medles in a business that concerneth
Conscience and study to carry it along with him in the very time of his acting Our hearts are like to a distempered Clock or Watch which being just now set never so right ere we are aware it will go wrong it will point the hour aright now and within a little it 's quite out of course because there is some defect or fault within the Wheels not being evenly or the Ballance not justly poised or some other such cause Even so though our heart were in a suitable frame just now presently and ere we turn us about as it were it 's out of frame so that we cannot well take our aim from it It is so very deceitful that it abides not in frame 3dly Consider that unless this reflecting on Conscience in the time of performing the action or duty be a man will be at a loss of one of these two He will either be at a loss as to his â—ober composed and holy frame and turn carnal which is frequently and readily incident even to believers or he will be at a loss as to the confidence boldness and peace that he might otherwise have in the performance of such an action or duty for suppose a person to be in a good frame after he hath resolved on a duty let it be for instance speaking to edification going about Prayer or the making of some lawful Bargain or the like and he hath abundant light and clearness in his call to the thing yet if he look not to and reflect not on Conscience in the discharge of that duty when a challenge cometh on the back of it as if he had been wrong he cannot well answer nor repell it his being right being to him in that case in some respect little or no better then if he had been wrong because he observed not Conscience in the time of the action And this is one great reason no doubt why believers have so little positive peace when they have done a good turn because they do not advert what Conscience sayes to them in their going about it They are hereby also greatly at a lose as to many sweet experiences of Gods kindnesse and condescending in assisting them and of their own singlenesse win at through Grace in the performing of Duties and we think also that Christians living so much by a negative peace to speak so flows much from this ground viz. Their little reflecting in the time of their doing Duty if once they be clear in the thing whither they be suitably serious and sincere in it and so letting the opportunity go by they are not so throughly clear in these things that are evidences of a positive peace in doing of such a duty rightly as they might otherwayes be The First Use Serves to give you an evidence and mark of a tender walk and of a man that is tender in his walk he is such a man that will not only ask his Conscience ere he begin an Action but when he is a doing of it what it thinketh of it There are Three things that a tender Christian will reflect upon in the time of his doing an Action or Duty 1. He will reflect upon his manner of performing it whither it be a natural Action such as Eating and Drinking a civil Action such as Buying and Selling a Religious Action such as Praying or hearing c. He will look that in them all he be single that his Eating and Drinking be to fit him to serve God That in his Buying and Selling he seek not only his own things but the good of his Neighbour as well as his own good That in his Praying or Hearing he be sincere that it be in Faith and according to the will of God c. 2ly He will reflect on himself in the performing of his Actions that he be in a right frame that he be tender and sincere that some awe of God and of a good Conscience be on him that his Spirit be sober and composed that a carnal frame steal not in upon him in the time of his doing a warrantable Action or a commanded Duty because that will marr it 3dly He will reflect upon his Conscience that he may hear what it sayes of the Action He will not as it were take his Testimony from himself but Conscience being as a distinct thing some way from himself he will hear what it sayeth As Paul doth here it is truth which he speaketh and he speaketh it in the right manner and yet he taketh a look of his Conscience if he be doing so in very deed to wit sincerely as in the sight of God yea more he taketh the Testimony of his Conscience if it be not so And thus here he looketh not to nor reflecteth on his Conscience to alter any piece of his way but to have it's sense of that piece of it He gathers that the Action is good from the Word and he inquires if he be and collects that he is right in the performance from his Conscience testifying according to the Word so that he will not trust himself but goeth to Conscience as being more impartial to take it's Testimony The reason then as I said before why few Christians have solid peace is this if the matter of their Actions be good and if they can answer their light therein they reflect but little on their Conscience in the performing thereof and therefore want much of the peace and consolation that might otherwise accompany them in their Actions and when they are done and over and this evidence of tendernesse kythes rather when a man is in the Act then either before or after for fear or awe may make a man seek Light before an Action and a challenge may put him to reflect and examine when he hath done But here mainly lyeth the evidence of sincerity and tendernesse when in every step all along the Action or Duty so far as is requisit and humane infirmity will admit he taketh heed what he is doing and as we said the other day That it was an evidence of a tender Conscience to be alwayes medling in every thing that a man doth So we say now that it is an evidence of a tender man to listen and hear what censure his Conscience passeth on him in performing his Actions The 2d Use is for reproof Ah! may we not find but by overly reflections if we did advise with Conscience at our undertaking of such a work or Duty that yet in the time of doing it there was but little reflecting on our Conscience if it did bear us witnesse of our sincerity in going about it How many times will Men and Women be found Eating Drinking Buying Selling Going or Riding a lawful Journey speaking of a Sermon c. And yet in these Actions but seldom or never looking in if they have the Testimony of their Conscience that they are right in their going about of these things Can this I pray speak a tender frame that is so
reflect on himself nor look after the testimony of Conscience Yet in intervals this may be win at and would be endeavoured It 's in this case some way as it 's in reference to that command anent praying alwayes or without ceasing though we cannot pray alwayes actually or continually without interruption nor are we obliged to do so yet we should be frequent in it and intermix all our actions with short ejaculations to God and alwayes keep our selves in a praying frame So though we cannot alwayes be actually putting Conscience to it yet frequently we should and more especially if we be about a duty that is more difficult and tickle and wherein we are very ready to go wrong and so to lay the ground of a challenge or wherein Gods honour is some what more then ordinarily concerned 3. It 's required here that we seriously endeavour to keep things right and be weeding out as it were what is wrong as we find Conscience hinting to us for the frame of our hearts as hath been said is very unstable and fickle we would therefore be often mending and righting it as a man doth with a Watch that is easily distempered he often looks to it and puts it right Or it is here as it is with a Pilot who steereth a Vessel that is very easily by a little wind put by her course he beareth up closs in the eye of the wind and when he finds her never so little off her course he steers about again till he set her right or to hold us at the former comparison of an Instrument to preserve which in tune it must not only be at first tempered to a just and harmonious sound and struck upon to give out that sound But when a man hath played a while upon it he must be tempering and tuning it among hands to say so screwing up this and that and the other Peg as the strings slack their benfil else it will not be kept in tune Even so while we are endeavouring to keep a good Conscience some one Peg or other so to speak will readily still be a-unfixing and we would study to bring things back to their right temper and watching that carnalness creep not in upon us The Use of the Doctrine in a word is partly to reprove for neglect of this walk partly to exhort to the diligent and tender practice of it even carefully to advert to Conscience and to endeavour to be in good terms with it in performing every action in eating drinking in bargaining buying selling in riding a journey in hearing praying c and not only to hear what Conscience hath to say but to walk so as Conscience may speak good to us and give us its approving testimony for helping us to keep this good correspondence with our Conscience in all our actions which hath so great a stroak upon a Christian walk upon a chearful and solacious Christian walk we would now add these following directions to those formerly given to the same purpose The 1. whereof is That in undertaking of actions or duties we would be very deliberat clear and fixed 2. We would study to walk soberly and composedly and to be alwayes in a good frame Rashness precipitancy hastiness inadvertency levity and untenderness are very cross to these two directions as is also parting with Conscience as it were in the way and not bringing it up with us 3. We would be much in ejaculatory Prayer frequenting Gods Throne much often darting up blinks unto him and into our own selves and our Consciences intermixing these 4ly We would be much in self examination This is in some respect the Life of a good Conscience for where there is not self examination or reflection we either are not right or else know not if we be right and no thanks to us if we be not wrong 5ly We would study to have an holy indignation at and a strick watch set against the very first risings of any thing that may in the least offend Conscience Alace We oft times observe not our own declinings and fallings from a good Frame nor the stirrings of some one Lust and Corruption or another which would be resisted in the beginning for the one of these weareth out the other 6ly As we would indeavour if we would have a good Testimony from our Conscience much singlenesse and sincerity in the whole of our walk and would in every duty indeavour to be setting our selves as in the sight of God and under his all seeing eye nothing more marreth the Testimony of Conscience then unsinglenesse and nothing contributs more to it then singlenesse It 's a good word that the Apostle hath 2 Cor. 2. v. last We are not as many which corrupt the word of God but as of sincerity as of God in the sight of God speak we in Christ Preaching is a good work yet there were many Preachers that had not a good Testimony from their Conscience in that good work but Paul had it and that which made him to to have it was his sincerity and singlenesse that he spoke as before God in the sight of God without a byasse or any allowed carnalness in his end if we could preach and pray and live and walk thus in all our Actions O! What sweet peace should we have living and dying and O! what skaith and prejudice doth our inadvertancy rashness and carnal walking work to us and how much doth it deprive us of the benefit of this Friend in the time of our need God help us to amend it SERMON I. 2 COR. 1. 12. For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world and more abundantly to you-wards IT is no great bussiness but a very ordinary thing for a man to be chearful when he is in prosperity and hath all things in the World smiling on him though often even in the midst of that laughter the heart is sorrowful and there is an emptinesse and utter insufficiency in all these things to make the heart truly glad but this is a great matter a very rare thing and to be found but with very few viz. In the midst of afflictions reproaches tribulations and persecutions to be cheerful and rejoycing and as it is Isa. 24. 15. to be glorisying God in the midst of the fires This is Pauls practice and exercise here who being as the words before hold forth brought so near death that he even dispared of life who having to do with Professors and Preachers of the Gospel that made it their bussines to defame his Person and to depretiat and disparage his Ministry Who being riviled buffeted persecuted and counted as the filth of the world and the off-scouring of all things who being alwayes delivered unto death and made a gazing stock to the world to angels to men and being moreover put to wrestle not only
guilty of many sins and yet be but very little or not at all challenged for them through the neglect of Self-examination 4ly That it requires much singleness in trying of Consciences Testimony whether it be well grounded or not for a man that hath his peace and joy to build on this Testimony must not take every shew and appearance of such a Testimony for the ground of his peace and joy but Conscience would be put to speak distinctly and on good ground for it that in this and that and the other thing there was some sincerity and this must be put to the proof and exactly tryed by the word whether it be so or not As we see here the Apostle did he tryeth his way and conversation and finds it to have been 〈◊〉 simplicity and godly sincerity c. From which premises to speak so he draws the refreshing conclusion of his joy and rejoycing Now if we look to all these or to any one of them whether to the rarity of it amongst most men yea even amongst Believers in some respect or to the exactnesse and tendernesse of walk that is requisit to be the ground of it or to the great difficulty that a man will find in coming at a through search of his way or to the diligence and singleâ— that is called for in the tryal of Conscience its Testimony we will find it to be a most clear and certain truth that it is not an ordinary nor easie business but very difficult to obtain the well grounded good and joyful testimony of Conscience as to our more general and particular conversation If it be so which is the â—se of the Doctrine Is it not a wonder from whence the peace that many pretend to comes Is it not a wonder that the most part of men and women can so easily affirm the Testimony of their Conscience to be for them when there is neither exactness of life not tenderness of walk nor diligence in Self-searching nor holy jealousie nor impartial and single trying whether it be well grounded or not And yet they will at the very first confidently pretend to Conscience its Testimony If many of you were put to it can you give such evidences or grounds for its Testimony as Paul does here If not how comes it to pass that ye are so ready confidently to lay claim to it And yet alaâ—e there is nothing more ordinary in the generality of these that are most carnal and secure then boldly to assert that they have a good Conscience and an honest heart Is not this very strange wonderful and even 〈◊〉 that under the clear Sun-shine of Gospel light Satan should get so great advantage as thus 〈◊〉 harden the hearts and blind the Consciences of so many poor wretched creatures and at this rate to deâ—ude and 〈◊〉 them as to prevail with them confidently to assert and maintain that which they call their honesty which yet is nothing else but rotten-hearted 〈◊〉 and to 〈◊〉 their peace of Conscience which is nothing but a Soul-murtheâ—ng and damning 〈◊〉 For further clearing of the Doctrine and inlarging of its â—se and for helping you to judge aright of Conscience its Testimony in your searching after it We shall propose some Questions from the requisit qualifications of a well grounded and refreshing Testimony of a mans 〈◊〉 for him which must all be answered in some measure affirmatively and these Answers solidly and well proved and made ouâ— before you can quietly and confidently rest on Consciences Testimony as to any part or piece of your way whether it be in reference to the Sanctification of the Sabbath to conferring on a spiritual subject to prayer to praise to reading to hearing to eating to drinking to buying to selling to building to planting c. But we shall here restrict the inquiry mostly at least to Religious things or actions that are Religious in their own nature First then Conscience must be satisfied in this Whether that which ye have done be on the matter approven of God or not It is certainly true ye will say that prayer in it self is approven and so it is but was such and such an expression that ye uttered and such a word that ye spoke and the arguments that ye made use of in prayer right before God If the matter be not right Conscience cannot speak for you Though a man should be as warry and circumspect as may be in cheating circumven â—ing and deceiving of his neighbour its impossible for Conscience to give him a good Testimony anent it or any other such action because it s on the matter sinful ye must once then be sure and clear in this that what ye speak or do in prayer or any other thing is as to its matter according to the will of God 2ly Conscience must be satisfied in this not only whether the thing be lawful in it self but also whether it be a thing lawful to you at such a time and that to which ye are particularly called For many things are lawful which are not expedient And many things may be expedient at one time which will not be expedient at another take it in the instance of prayer wherein Conscience will not approve us though we be right in it on the matter if it be not rightly timed or if we be not then called to it This is to be taken heed to especially in things that are on the matter indifferent and in the timing of such commanded duties to which God hath not set and fixed a particular precise time but left them to Christian prudence to be gone about by persons at these times which are most seasonable and as they are called to them 3ly When ye are thus clear as to the matter season and time and as to Gods calling you to such and such a duty whether did you acknowledge God in your undertaking of the duty was he looked to for direction and guiding in it and for his blessing on it and depended on for throw-bearing according to that notable word Prov. 3. 16. In all thy wayes acknowledge him and he shall direct thy paths In this also Conscience must have satisfaction 4ly What Motive did set you on to such and such a duty and from what principle did you do it For a duty or action may be right on the matter and ye may also be called to it and yet if ye be not sweyed to it from a right motive and principle it will marr your peace and stand in the way of Conscience testifying for you that is Though you should do a thing that is right if ye be not sweyed to it out of Conscience from the awe of God from love to him and from obedience to his command it is faulty in so far and ye cannot in so far have peace nor the approving Testimony of your Conscience therein But if a man indure grief and suffer wrongfully for conscience towards God it is thank worthy â—aith the
eats out the very life and feeling of the Conscience though it will be found to be a Conscience still and a Conscience that will speak and speak aloud one day albeit in Gods righteous Judgement it be silent now 3. We may also see here the reason why many persons are so very filthy that sin becomes a delight to them so that the sin that others could not sleep with they cannot sleep till they get it committed because thorow a custom of and continuance in sinning their mind and Conscience is defiled 2ly Observe That a man before he be purged by Christs Blood hath his Conscience wholly defiled Not only in part as we said of the Believer but wholly before he be in Christ and be purged by his Blood he is like that wretched Infant described Ezek. 16. 5. which description sets forth to the life what these people were before God entered in Covenant with them cast out in the open field to the loathing of their persons unsalted and unswadled with their navils uncut wallowing in their own blood and having no eye to pity them And thus are all men and women without exception before they be in Covenant with God they are wholly in a state of irreconciliation and enmity with God whose Law does not only condemn this and that work or deed of theirs but all of them as but dead works Their very state and person is condemned their peace if they have any is no solid peace none of Gods peace for there is no peace nor ground of peace to the wicked sayes my God Isai. 57. Their inclination is wholly depraved and corrupted all their Thoughts and Imaginations are evil only evil and continually evil as it is Gen. 6. 5. and as that often cited emphatick word is Tit. 1 15. To him that is defiled and unbelieving there is nothing pure Every practice of his the use of every thing is to him impure and his very mind and conscience is totally defiled And this will be yet more clear if we consider 1. The case that the man is in who is not in Christ he is without God without hope under his curse and the condemnatory sentence of his Law and can a man possibly have a clear Conscience that is under Gods curse and hath the Sentence of his Law standing over his head unrepealed Therefore he is said Iohn 3. to be condemned already and to have the wrath of God abiding on him 2. If we consider that a man in this condition is under the dominion of sin he is a captive of it and of the Devil at his will as it is 2 Tim 2. 26 So that there is scarce any motion or temptation to sin but he hearkens to it and complys with it his heart is open to swarms of lusts and as a Cage to unclean and foul Spirits Legions of Devils in a manner haunt him Now if such a man can have a clear Conscience ye may easily judge and yet such is the state and condition of every man by nature and therefore when Christ speaks of the Renovation of a man he sometimes calls it the casting out of the Devil importing thereby that every man in nature is a common receptacle as it were to Devils The 1. Use of this serves to teach us how we ought on the one hand to loath the state of Nature and how on the other hand we ought to love and long after a state of faith in Christ Jesus by whom only our natural state can be changed Is it not a wonder that so many rational men and women can live and ly still in their Natural state without minding or looking after a change Considering that this stands recorded of and against them That their very mind and conscience is defiled and that with dead works and that all who are not in Christ are so defiled vile and abominable that the most stinking dunghill is not so loathsom as the Consciences of such persons are O! What heaps and dunghils of Lusts what pudles and myres what kennels and sinks of pollution and noisome and poisonable filthiness are there What noisom and poisonable sins are drunk down with pleasure as so much sweet Wine all which are kept in retentis by the Conscience never one of them is forgotten though for the time the Conscience by its silence is supposed to have forgotten them yet it will set them all in order marshal them all as it were in rank and file against the persons who shall be found out of Christ in a most formidable manner it will not suffer one sin nor so much as one aggravating circumstance of any sin to be forgot It will bring forth all and charge them home furiously and irresistably This in Gods holy Justice will be the use of Conscience to all such persons It s not like a Conduit or Pipe that takes in at the one end and le ts out at the other but like a standing sink that still retains all that comes into it O! then what a foul and filthy bag to speak â—o is the Conscience of many a man and woman So that no Botch Bovl or Imposthume hath such vile filthy and abominable matter in it as it hath O! what a noisom and viâ—ely stinking smell will that putrid matter send forth when God pricks it This should make you all to loath living in your natural state and to long without lingâ—ing to be out of it It s like that many take it ill â—o have such things said or thought of them but I assure you all that are out of Christ whether ye have a more full or empty purse about you you have this filthy bag full of sin within you and while ye securely heap sins upon sins ye are treasuring up wrath against the day of wrath and of the righteous judgement of God The 2 Use serves to let us see what a poor and sory ground the most part have for their peace of Conscience we may in truth wonder how it comes to pass that many of you can have any peace having such a puddle of filthiness within you If it be true that your mind and Conscience is defiled which are the best things ye have and one day will clearly and convincingly make discovery of the truth of it O! how much hypocrisie and presumption will be found to be among you in stead of true and solid peace with which ye have nothing to do so long as these Whoredoms and Witch-crafts to say so of filthy sins are with you unpurged away by the blood of Christ. The 3. Use serves to demonstrat and clearly to hold forth the absolute necessity of Jesus Christ and the transcendent worth and matchless excellency that is in him that even when a man is thus defiled and polluted by sins these dead works there is access by his blood to get the Conscience purged and this is the thing that we would mainly point at from these words and which we intend God