that we should submit too is the will of God saith S. Peter and the law of scandal are the full and entire rule of conscience Whatsoever they prescribe or forbid that my conscience if it be rightly inform'd will tell me I must do or forbear and if I act according to the dictates of a conscience so inform'd my actions will be good and honest and such a single eye makes my whole body full of light which was the second thing Now this is prov'd in one word that must needs be a good life which is regulated by a good conscience because all good life is call'd by the name of a good conscience 1 Tim. 1. 19. This was S. Pauls whole charge to Timothy holding faith and a good conscience there 's the belief and duty that 's the whole So 1 Pet. 3. 16. a good conscience is explain'd by a good Conversation in Christ and plainer yet Heb. 13. 18. We trust we have a good conscience willing in all things to live honestly Sincere endeavors to obey the conscience in every thing not boggling with it accepting the persons of duties and being very conscientious in some things but taking liberty in other bribing my conscience to wink like an evil eye and leave me in the dark as to some actions this is not to be conscientious he is so only that is willing to live honestly in all things and to do so is matter for the Apostles confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This also was the sum of all S. Paul himself endeavored after Acts 24. 16. And herein do I exercise my self to have alwaies a conscience void of offence towards God and towards man He had no stricter aims here was the height of his Religion these were his exercises And the antient Father Clemens Alex. Strom. 6. says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And what would any man have more Yea 't is apparent from the very terms for if thy conscience truly inform thee of all thy duty and thou dost accordingly then thou dost all thy duty or which is all that we can do So far as thy hearty endeavor is to this so far is thy life good and acceptable And here I have an hint for application by conviction of those who guide their conscience and consequently their lives by humors and fancies and not by the certain rules of conscience the laws I have assign'd Some men will call that conscience which is their inclination tho they do not examin whence the inclination springs from God or from suggestion of an interest or an affliction and think they are bound to do or may do that they have a mind to do Some mens rash heats that have somthing like zeal and it may be that have good intentions in them are strait the dictates of their Conscience and they must actuate those animosities and heats for they are bound in conscience Some men are advis'd by their fears and that will look like conscience in a little time Some mens imaginations promted by loose and libertine interpretations of Scripture or false infusions are strait their conscience and then their conscience tells them they must act accordingly But where 's the Law for these Conscience was I told you Gods Vicegerent possest his throne in man and was his Deputy prescrib'd to all mans actions and took cognizance of them and accordingly did sentence and will a man have humor give the Law to Gods Vicegerent or vain imaginations rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God within us as the ancients call'd it set fancy on the Throne Or I might secondly complain of them that would divide the rule of conscience and pick and chuse and take but part of it the immediate law of God they would think themselves bound to but for the law of scandal they regard it little Who did make them the keepers of their brothers soul If others by misunderstanding of their actions be drawn to sin at their own peril be it and at so little rates they value the salvation of that soul which Christ thought worth his bloud that for their meat or drink as S. Paul words it they will let their Brother perish for whom Christ died do actions for their interest or security under a close and secret sense of their own which being not understood by other weaker souls that look on their example with some Reverence they are led to sin and to perdition But much less do they think a law of man a Rule for conscience According to the Spartan method to be found out was transgressing the law the crafty performance was merit and vertue and whereas only Almighty God has cognizance of the heart his laws alone can reach designs and the obortive issues of the thought or those reserv'd enormities that are committed in the dark and without the privity of a witness Here were a subject for a sad complaint but that I have occasion for a worse and that is of the conscience that answers to the evil eye the other subject of the parable that is an evil conscience a conscience that do's not give true judgment of duty ill inform'd And first that which is totally or for the most so and of that but a word for 't is not pleasant sure to rake in such a sinke We read in Scripture of men given up to a reprobate mind or sense Rom. 1. 28. and to every good Work reprobate Tim. 1. 16. men who against all the checks of conscience and in despite of all its oppositions have chosen and pursued forbidden interests and pleasures so long till custome of them hath made them a part not only of their family but themselves and they do nothing now but prosecute them by contrivances and actions and have don this till conscience is stupified and as pleasures are especially saith Aristotle corruptive of principles from the absolute necessity they have conceived of them they think them little sins and from a long practise none at all these men are so far in a reprobate ense their hearts give a false judgment as false indeed as Satan would have them give and falser much then he can give himself of things of Religion who believes and trembles For they stick not to think those terrors Clergy men do talk of are but mormo's vizards of fear only Religious spectres shades of terror those strictnesses of vertue and of the means of practising it but the dreams of bigots foolish self injuries and those things we with so much eager zeal call sins the only and not dangerous enjoyments 'T is the Apostles asseveration and it is justified by every daies unhappy experience that evil men and seducers wax worse and worse deceiving and being deceiv'd 2 Tim. 3. 13. Habits of ill emprove gradually as those of vertue only with this difference that the grouth is more suddain and prosperous like that of weeds and noxious plants in respect of those which are medicinal There is no opinion nor no practice so bad
our own doings and our sins pull down calamities or mischiefs on us so far somtimes as to scare us with the landshape of their after expectations having thrown us on the brink of destruction laid us at the gates of the grave at the very mouth of Hell where if God had left us we had bin sealed up determin'd to the irreversible retributions of our iniquities but he interpos'd to snatch us thence and set us further off so to enlarge our time to be accepted in and to lengthen the day of salvation to us I challenge every man's experience to attest this there is no man but his heart heart witness to it and to this too how when we have thrown our selves upon temtation he is pleas'd to blunt or turn aside the edge of it how often have we put our selves into those circumstances wherein thousands have miscarried as to all considerations both of this world and the other And inevitably we had don so but that he was pleased to temper the malignity of the occurrences and divert the mischief merely that he might preserve us for his opportunities It is for this he watches over us as he tells Jeremy 31. 28. when as God knows we are so far from importuning him to do it that we think not of him nor of our selves do not so much as ask his cares indeed neglect affront them yea deny them yet he spares us for these blessed purposes and is long-suffering to uâ—-wards not willing that any should perish 2 Pet. 3. 9. Spares us that if possible he may find softer seasons wherein we may be more pliant take impression more easily therefore also he provides oft such a state of things as may be more effectual more prevailing with us as if indeed he waited for the time of our good pleasure when himself should be acceptable to us and his motions receiv'd by us Yea and that they may be so with these external methods there are also inward excitations and assistances afforded us That he may both find and make these congruous seasons he is either trying or solliciting and importuning frequently our very hearts Behold I stand at the door and knock saith he Rev. 3. 20. if any man bear and open I will come in to him 'T is he it seems that waits to be admitted and waits long too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have stood knocking and am there still doing so Your hearts however barr'd against me by your contumacy otherwise I that have the key of David and that open'd Lydia's heart could not be kept out but altho it be so yet I do not pass by or stand at them unconcern'd expecting whether you will open and admit me but I knock importunately and unwearied by disquieting men in their Lethargick state of inconsideration and insensibility by exciting apprehension to reflect upon their duty and their practice that is so distant from it and the danger of that I attemt to rouse their Conscience if so be when that is waked and troubled and affrighted it may possibly prevail with them to be content to let a Savior in Nor is he satisfied with standing still so and expecting for God is that very Father in the Parable who when the Prodigal had wasted among riotous men and harlots all his portion all the obligations of his Father's kindness but at last made sensible by the extremity of want and hunger and not able to find any sustenance elsewhere then resolves on returning and acknowledging his fault when he was yet a great way off saw him and had compassion on him did not stay his coming but ran out to meet him and fell on his neck to kiss him yea fell lower in his kindness than the Son in his humiliation and acknowledgments accepted him to all the dearness that relation enhanc'd by the recovery of what was lost and hopeless could pretend to He is that Shepherd who went out to seek that lost sheep that ran from him and that thought not of returning who sought till be found it and when it was wearied so with wilful stragling that it could not come back carried it on his shoulders rejoicing And now judge I pray between God and the Sinner whether he have not Salvation offer'd him and whether there be not a time wherein he may be certainly accepted if he come to God when in fum of that which hath bin said 't is plain to preach the Gospel to us Sinners is to proclaim this acceptable year of the Lord it is to tender us Salvation purchased for us and confirm'd to us by the bloud of the Son of God which Son of his God was incarnate crucified raised and exalted to be Lord of Heaven and Earth to work it out and to bestow it on us and to direct us in attaining it he keeps a standing Embassy of men commissionated to advise premonish and sollicite to encourage to it represent the dangers if we follow other our own counsels and he suffers us to run our selves into some of them that the tast may make us sensible and however we pass him by scornfully and make no applications to his Providence but despise his cares of us yet he delivers us to give us more time that we may not perish yea diverts temtations when we seek them or defeats the mischief of them when we throw our selves upon them and himself invites beseeches temts us finds or else makes congruous seasons and contrives such circumstances as may press in fine importunes knocks and calls on us and runs out to meet us follows us seeks till he finds us carries us home to him And what could have him don more to the Sinner that he hath not don And what we thus have seen him doing for particular persons that he does much more unweariedly for Nations in whose undisturb'd tranquillity and good righteous Government the Godliness and honesty as well as wealth and quiet of particular men St Paul saith is concern'd since in careless and loose Governments and disturb'd and broken ones men equally grow vitious dishonest and ungodly and in too great calms as well as tempests are apt to make shipwrack both of Faith and of good Conscience Therefore God expresseth his concern for Nations in most passionate words He rejoiceth over them to do them good with his whole heart and with his whole soul Jer. 32. 41. and when the importunity of crying National enormities and that are so far from being punish'd they are not discountenanc'd enforce him that he can forbear no longer to endeavor by some chastning to reduce them yet in all their affliction he is afflicted Isaiah 63. 9. and tho he correct them yet he suffers having all the bowels of a tender Parent to them and cries out in most lamenting wishes O that my people would have hearkned unto me for if Israel bad walk'd in my ways I should soon have subdued their enimies and turned my hand against their adversaries Psalm 81. 13 14. And
a prey of the meek patient and long-suffering treading under foot the humble because they know their principles will make them suffer it and somtimes by invading them with downright persecution when duty and Religion are made crimes true faith and a good Conscience mark men out for ruine Sometimes on the other side it courts us shews us all it's glory it's places powers plenties pomps and gayeties and so kindles in us the desire of wealth which is the only way to compass all those which desire if it touch the heart once if the world can charm us once with the deceitfulness of riches as our Saviour words it Matth. 13. 22. we are quite betraid For these deceitful riches tho they are and may be made great instruments of good and most well minded men when they are in the way of getting them imagine they shall do more good with more of them when they have got them they deceive them prove occasions and foments of vices do not only serve but grow incentives to those Sins which men have any inclinations too yea many times betray them into those they before had no disposition towards by putting them into their power and by heightning for them And however many that possess them do make blessed use of them yet those that seek them and endeavor their increase on the account of doing so to make them help their entry into life do in our Savior's judgment for the most part so deceive themselves and are as sottish as a man that should get up upon a Camel to ride thro the eye of a Needle 'T is our only wisdom to beware of all temtations 'T was Christ's last advice in that agony both of his Love and Sufferings Watch and pray that ye enter not into them Look about you give no opportunities to them to approch you undiscern'd advert still that you may be either able to avoi'd them or have time to fortify and call up all the succours Reason and Religion offer and all those of Grace which God is ready to bestow upon your prayers that you may not be surpriz'd and taken unprepar'd and rather bear suffer any thing then yield Whatever 't is that is most precious to thee serves thy greatest uses contributes to thy most charming satisfactions rather part with it then let it temt thee 'T is our Saviors charge if thy right Eye offend insnare thee pluck it out and cast it from thee It is sad indeed when the Eye that should watch the organ of Circumspection and with which we should discern the snare to shun it should it self lead into it and be it But 't is sadder when the snare is dear to men as the usefullest part and most delightful of their senses when they can no more endure to withdraw from temtation then to cut off their right hand or pull out their right Eye when they use those parts to look about for ruine and lay violent hands upon the instruments of their Perdition when they will loose any of those organs rather then not pursue what the temtation suggests rather cut off a right hand and pull out a right Eye then not satisfy the appetite it raises give up all their own aimes and the worldlings also for that only loose their Salvation their God and their own Soul spend wealth and strength and body honor and understanding on one sin that they may become their own ruins here in this life and the type of their judgment in the life to come Now these are such instances of folly that the men that practise them and call themselves Christians are not to be put in the comparison with the children of this world who in every part of wisdom are much wiser in relation to their ends and to the means they pitch upon and to the use of those means in pursuit of their intentions which I undertook to shew And then when all their Wisdom is foolishness with God and branded with the worst extremest names of it in Scripture in what rank of folly stand most Christians And truly to sum up all 't is a most astonishing contemplation how 't is only in these everlasting interests that most men act without any consideration as men wholly destitute of understanding and that could not think He that hath a journey or a voyage which he must make and accordingly designes he takes some thought of fit means of conveyance and providing whatsoever else is at least necessary for it never is so sottish as to chuse and prepare a Ship for land or a Coach for Sea nor to hire and put himself in any one he meets by hazard without minding whether it is going and will carry him Now each man hath a journey to the other World knows he must make it and is going on it and and pretends at least to be assur'd there are two ways to that world one that leads to felicities which never can dye and the other to as endless and immortal misery and torment yet the one of these however dreadful and the other how desireable soever never enter into his Consideration so as to weigh ought with him and to incline him in the choice he makes of that way which he walks in all his life long And tho men know that they approch nearer to that terrible moment every day and have for ought they know few paces more but are to step immediatly into one of these two Eternities yet if you ask them why they go that way they march in not another whether they ever minded where that way will lead them why alass they did not ask themselves that question may be never yet reflected on it but their inclinations and affections the example of converse with others carried them along without consideration whither these did guide them wholly and from these they took their sentiments of things and actions which they follow'd without ever giving heed too or examining how they came by them or what grounds of truth or goodness they have for them but pursued them constantly and doing so that while those sentiments remain in them as judgments and remaining long so and by that becoming prejudices with them go for Principles and if ever they be call'd on to reflect upon the way they walk in being willing out of a desire that 's natural to man and is inbred in him to justify themselves as much as may be in their inclinations and their actions they seek reason or colour of it to guild over and beautify the principles they took up so Thus they come to have their maxims and rules and so a Conscience which excuses or at least does not reprove their conduct and so go on confidently and acquiesce in those and never take nor ask other direction Yet these very men will hire a Tutor to direct their footings that they may be to the mesures and the rules of Music will be bountiful and docile obedient to him and spend time too
no such command and it were not my duty for till then I knew nothing of it this alone therefore do's propose and apply duty to us and consequently whether that which it proposes be my duty really in it self or no yet I must needs look upon it as so having no other direction imaginable what to do or forbear but what my conscience some way instructed tells me God or my Governors have commanded or forbid me So that if I am resolv'd in my mind of the sinfulness and obliquity of an action propos'd tho really the thing be innocent yet to me in my present circumstance 't will be utterly unlawful and tho the action be innocent the agent will be guilty 2. That God hath plac'd the conscience in us as the only next and immediate rule of all our actions according to which they are to be directed which if they be not they are faulty as every thing that swerves from its rule is not right tho what I have said will sufficiently prove yet Scripture do's confirm when it saies Rom. 14. 23. Whatsoever is not of faith is sin that is to say whatsoever is contrary to the perswasion of lawfulness that is in other words contrary to conscience is sin whatsoever he do's as long as he thinks in conscience he should not do it he sins whether the thing be sin or no as that was no sin of which he there spake And reason good for we are so far honest hearted lovers of God as we embrace that which our hearts are really possest is his service and our duty and hate the contrary that is as we follow our conscience conscience being nothing but the persuasion that this is duty which if we go against 't is sure we like and follow that which in our thoughts is vicious and wicked be it what it will in it self to us 't is so 't is sure the inclinations and the actions pursue vice when they pursue that which they cannot look upon but as vice Conscience therefore is the rule from which 't is sin to recede 'T is with fair pretence to reason said that nothing can be a rule which is it self crooked and irregular That which is strait is indeed said to be index sui obliqui and having justified its own rectitude becomes qualified to be a test of right and wrong in others For certainly if the man knew what God's Law do's require of him in that case the conscience do's not erre if he do not know what God's word do's require how can he follow it against that which his conscience tells him God requires And it is certain if the man should suspend his action and have not reason to act according to his erring conscience he never can have reason to act according to a conscience well-inform'd not when it tells him God is to be lov'd for it is sure his conscience do's as much propose the error as his duty as it do's the truth the man as really believes the one is to be don as the other and hath no reason to make difference and therefore if at any time he must follow his conscience he must alwaies and it will be sin to act against it be it what it will But then you 'l hope it will excuse to act according to it Oh no alas for that 's the second thing in this case of erring conscience if a man act according to his conscience he sins too if he act against the Law of God Scripture will furnish me with several examples and proofs of this and 't is a doctrine worth the taking notice of it having prov'd to so many persons a plea for actions otherwise abominable they follow'd their conscience 't was it may be mistake in judgment but 't was uprightness of heart sincerity of conscience Now to take off this color which I shall do with all imaginable plainess Our Savior John 16. 2. foretells to his Disciples they shall put you out of their Synagogues yea the time will come that whosoever killeth you will think that he doth God service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he do's offer God an oblation or worship shall think it not only lawful but acceptable to God and of the nature of a Sacrifice which propitiates for other offences to put you to death See here a conscience bravely glos'd when the error look'd like Religion and Attonement a color not at all strange to our daies in such another case and yet these Jews that did so for of them he speaks were given up to the direst punishments that ever any nation did groan under Of the same Jews S. Paul saies Rom. 10. 2. I bear them record that they have a zeal of God but not according to knowledg that is I must testify of them that they are very many of them great zealots for their Law as that which is commanded them by God and so in their way and heart zealous to have God obeied only for want of knowledg they are mistaken in their zeal Here is strong conscience granted in these Jews and that built up upon a Law of God then indeed outdated which yet thro a zealous earnestness they were ignorant of but yet the following this zeal and conscience was plagued with total induration of of that people c. 11. 8 9 10. Nor was this S. Pauls heat against that persecuting nation but that Apostle do's more plainly yet and home to our matter say of himself Acts 23. 1. I have liv'd in all good conscience before God until this day I have all my life long even when I was a defender of the Mosaical Law against Christ's reformation acted sincerely and uprightly according to my conscience and again 2 Tim. 1. 3. I thank God whom I serve from my forefathers with a pure conscience i. e. whom I have obeied sincerely all my time even when thro ignorance I persecuted the Christian faith doing according to the dictate of my conscience and as I was perswaded I ought to do And now if conscience will excuse there was enough of that a good conscience and a pure conscience and will his fiery persecutions nâ—w by vertue of his conscience be Christned holy zeal shall the pure conscience make his bloudy hands to be undefil'd Oh no 't was Blasphemy and injury and persecution for all 't was conscience 1 Tim. 1. 13. I was before a blasphemer c. and notwithstanding I did it all in the uprightness and sincerity of my heart I am the chief of sinners v. 15. And let us not suppose these aggravations were laid on by S. Paul upon himself because of his unbelief that that was the only thing that gave guilt to his actions and that we thro faith and assurance shall escape if we do such gross actions out of an erring conscience For on the contrary S. Paul do's bring his unbelief not as the Aggravation but the Apology of his crimes he pleads that for himself v. 13. and he finds
Miracle and the Rock must give them drink yet having no Imployment they made Feasts They sate down to eat and drink and rose up to play Nor would eating to the uses of their nature serve them but they must have entertainments for their wantonness Had they been imployed to get their Bread their labour would have made their morsels sweet But since God as the Wise-man says sent them from Heaven bread prepared without their labour they must have varieties to sweeten it they require him to prepare a Table also in the Wilderness and furnish them with choice And although they had the food of Angels able to content every mans delight and agreeing to every taste and serving to the appetite of the eater it temper'd it self to every mans liking and what could they fancy more The latitude of Creatures the whole Universe of Luxury could do nothing else in every single morsel they had sorts Variety all choice as if that Desert had been Paradise that Wilderness the Garden of the Lord Yet so coy is Idleness so apt to nauseate that they abhor the constancy of being pleas'd And though they were not sated neither he that gather'd much had nothing over onely to his eating God as well providing for their Health and Vertue as Necessity and dieting their Temperance as he did their Hunger Yet their very liking does grow loathsom to them When their Bodies were thus excellently well provided for having no imployment nothing to take up their Minds and Entertain their Souls they require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for their Souls meat not to serve the uses of their bodies but to feed their fancies their extravagant minds Thus Idleness requires to be dieted And all this but to pamper and feed high mens inclinations so to make Temptations irresistible and by consequence Vice necessary It were easie to recount more of those ways by which the Devil does make use of mens want of Imployment to debauch their lives and ruin all the hopes of Vertue in them S. Jude finds more of its effects at Sodom They gave themselves over to Fornication and went after other flesh and are set forth for an Example suffering the vengeance of Eternal fire Indeed these are most certain consequents of not being imployed Quaeritur Aegysthus is too known an instance and great holy David is another But it s dire influence is sufficiently visible in that which it rain'd down upon those Cities Since it did fulfill the guilt of Sodom and made Heaven furnish Hell for it and God himself turn Executioner of fire and brimstone to revenge it this shall serve to prove it is one of the Devil's Master-pieces 3. Next succeed his fiery darts as S. Paul calls them namely Persecutions or Calamities of any kind Which he manageth either by inflicting pressures and he was so confident of the force of these that he did tell God he would make Job curse him to his face with them Or if he find men in necessities and pressures then by tempting them to get from under them by methods which he shall direct and he had such assurance of the strength of this Temptation that by it he tried our Saviour to find out whether he were the Son of God or no believing none but he that was so would be able to resist it Indeed the trials are severe which this Temptation does present to draw men from their Duty and to overcome their Constancy Whether it solicite by inflicting punishment as on the Mother and her Children 2 Maccab. vii or by offering to withdraw it if they will submit to their unlawful terms and so they tried her youngest Son there verse 24. or at leastwise by some feigned act some ambiguous words or practices will pretend compliance so they dealt with Eleazar Chap. vi 21. whom they would have had to bring flesh of his own provision such as he might use without offence and so onely seem to eat forbidden meat Each of which is as great a trial also and to stand against them reckon'd up amongst as vigorous acts of Faith as those that held out in the greatest tortures persecuting malice could invent Heb. xi 17. They were stoned sawn asunder were tempted Now to fetch an instance of the sad success of these I shall not need to go so far as to those Persecutions of Antiochus nor those of the primitive times of Christianity when they had no other choices but these to deliver up their Bibles or their Lives either to sacrifice to Idols or at least procure a Ticket which should certifie that they had done it or to be themselves an Holocaust and give those Idols a Burnt-offering with their martyr-flames Which made the Traditores Lapsi the Thurificati and the Libellatici to be so numerous Through Gods blessed mercy there is no use of such instances as there is no fear of such a trial 't is not death to be a Christian now For if the Son of Man or Satan's self should come to try us at those rates 't were a great doubt whether the one or other would find Faith upon the Earth whether they would sacrifice a life to our Religion who are not content to sacrifice a little interest or pleasure to it whether they are likely to resist unto blood fighting against sin who will not resist to tears nor sober resolutions Alas what Religion should we be of if God should raise a Dioclesian come to tempt us with the fiery trial Martyrs as we are to nothing but our Passions and our lusts Nor shall I produce more known and near experiences when by reason of such storms of Persecution men made shipwreck if not of their Faith yet of good Conscience When by order or permissions of Providence they were brought to such a streight that either they must let go their possessions or their honesty acting against Principles and Conscience of Duty I shall not remember how when God did shake his angry hand thus over them they fled to the Devils kindness and made Hell their refuge to save them from their Fathers rod how they grew so Atheistical as to believe a Perjury or other crime greater security that would preserve their selves and their condition better than all God had promis'd were such Infidels that they did rather trust their being here to the commission of a sin than to the Providence and the Engagements of the Almighty For indeed what need I instance in these greater cases where the trial was so sharp as not to offer any easier choice than this either to part with Conscience or with all they had God knows we find less Interests will do The Devil by no more than this driving the Gadarens swine into the Sea was able to drive Christ out of their Coasts You have the story Matth. viii from the 28. verse A legion of those evil spirits did possess two men and finding Christ would cast them out
that account thy rod comforts us our correction is joyous we take pleasure in the stones of Sion and we favor love her dust the other Symtom They prize her reliques wht is standing of her and since 't is on their account namely thro their demerit that she is so low and weak they are more tender love and pity her more in that condition which they brought her into will do what they can to raise her pulverem ejus evehere cupiunt in the Tigurine Translation 'T is true indeed the stones of Sion in the dust are apt to become stones of stumbling and rocks of offence as St Peter saith of the chief corner stone of Sion Christ hmself 1 Pet. 2. 8. whereat many stumble and fall We had fatal experience how when once the building was disorder'd the subordination broken the Church offices and powers thrown down on the one side Sion strait became like Babel every one almost spoke a strange language and so built by himself built up divided Faiths and Churches and Religions on the other side that broken tottering State made many run away as from a falling Church take shelter in another and what the Cross of Christ was to the Jews that the Cross of his Spouse too was to many pretended Christians a ground to renounce her They no sooner saw their Mother wounded naked in the dust but they concluded her fit to be buried and ran from her as from the house of death as if in the noblest way of sufferings to follow Christ could look like the mark of being Anti-Christian and the yet unsettled state of it is made great use of for the same intents her stones are laid on purpose to be stones of stumbling and to give occasion of falling And truly 't is to be confest that since the bonds of Government which kept men under discipline were unloos'd and since the Churches Ministeries and her Powers are cut so short that they are not so effectual to the ends of their institution to work out a strict Christian life as were to be wisht and since men are divided so by claims of several Churches and by fearful expectations also both the Coversations and the Faiths of men too are grown loose and dissolute and 't was not the least Stratagem of our Adversaries to contrive men should be such as could while they continue such find Sanctuary no where but in their Church at their Altars whether they have but to come to be absolv'd of all But truly 't is extreme barbarity in us when 't is on our account by our demerits for our punishment that she is distressed that fears and dangers press upon her then to sleight her if when we see our Mother gasping then to throw dirt at her make her mouth her mouth be stopt with the reports of her ungodly offspring the reproches of a pointing Scorner that shall cry see how her Sons behave themselves how little love or pity they have for her He favors her stones that beautifies and guilds them with inscriptions of Religious actions this if any thing will raise them and repair her And truly'tis to be expected from the men that do pretend to have the pity and the sorrow that is due to their Mother whom the powers of Hell seem arm'd against to ruin her so far as she 's disabled should themselves supply to themselves what is wanting if her discipline be loosen'd and she have no strong ties on mens actions we should do her work upon us put obligations fetters on our selves 'T is probable this very state of Sion in the text was that which Nehemiah labour'd to repair and see how he effected it c. 9. after a most solemn fasting and confession and bemoaning rather of their guilts then sufferings in the 10th himself the Princes and the Priests and Levites and he rest of all the People with their Wives their Sons and Daughters that were come to understanding entred into a curse and into an oath to walk in Gods Law and to observe and do all the Commandments of the Lord our God his Judgments and his Statutes v. 29. Here was a cement would compact the Stones of Sion the whole building against all assaults whatever seat her in her perfect height and beauty It is not he loves her who curses them that laid her in the dust but he who enters such a curse of serving God 't is not he favors her dust who wishes talks or swears on the Churches side but he that humbles himself daily in the dust in her confessions and Prayers he who binds himself with such an obligation to worship and serve God faithfully as she prescribes this will help to raise her make her visible in the lives of her Children and when the dust of Sion shall have a more perfect Resurrection in this world and this of Christ shall as his other body rise out of the earth it will be comfortable to each one that put his hands to the repairs that did but fit one stone to it that would not let God rest till he had establisht our Jerusalem again a praise in the Earth Then God almighty would be importun'd prevail'd upon to put it in the hearts of those men whose part 't is to secure our Sion and repair her breaches to build by a true line and level make such an establishment as may be fitted not to the satisfying parties factions interests or any human appetites but the just obligations or Religion not build weakly fearing as it were the Churches strength should aw men in their practices that the weapons of her warfare should gall their vices besides that their own strong holds may be still able to hold out and not be beat down by her forces for this were to model the structure of Sion to mens own and to their sins convenience But to build her up so as that the profession and the practice of true Religion may be preserv'd safe and Gods Worship kept intire that upon our one onely foundation the rock Christ Jesus we may be built up with a lively faith into an holy life all cemented by Charity and all divisions be made up and we may with one heart and one voice meet and join in giving Glory Honor c SERMON V. OF THE EXERCISE OF CONSCIENCE In the avoiding of Offence towards God and Men. Acts 24. 16. And herein do I exercise my self to have alwaies a conscience void of offence towards God and towards man MY text is the sum of a Christians practical duty for as St Paul had in the verse before set down his faith and hope here he sets down his workings In the words we have 1. The state of that duty exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a onscience void of offence 2. That is brancht out into its several respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and towards man and those either 1. As the objects of that which a good conscience endeavors
and means an unblameable conversation in thos duties that look towards God those of Devotion Piety and Godliness or of those duties that look towards man those of Justice and Honesty particularly so call'd Or 2. God and Man here may be look'd upon as having both to do in being the rule of Conscience God's law and man 's also that is the just laws of lawful Superiors both obliging it and a conscience void of offence towards God and towards man is such an one as does not onely not offend God nor man in that which God commands to be don to himself and to the neighbor but such also as doth not offend in what man the lawful Governor commands for to these we must needs be subject not only for wrath but conscience sake 3. Here are the seasons which this Conscience do's respect and they are all seasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies 4. The interest St Paul does seek after in this condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Jexercise my self as on one side it is not fancying or opining often hearing no nor talking of conscience but exercise and doing for the Christians life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a constant exercise and that is at once his duty and profession here so on the other side it is not perfect possession of this state there is no such thing as perfection in this life but laboring towards it In handling which parts I shall thus proceed 1. Having in word explain'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall enquire what are those offences that must be remov'd in order to that state that 's here describ'd and having clear'd the conscience of those 2dly view the latitude and extent of its obligation see how it respects both God and man both as the rules and objects of its acts and as we go along we shall direct the practice of that duty which St Paul did labor in how we must exercise our selves that we may be in such a state which is the 3d thing and the application of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood from the use of that word as 't is taken either passively Phil. 1. 10. that ye may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without offence not led into evil by mistakes of what is good or any other color whatsoever or else as 't is taken actively 1 Cor. 10. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give no offence to any man which as the context proves is but the same and means let nothing that you do be such as may induce another man to sin lay not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rocks of offence or stumbling blocks in any Christians course and therefore in my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a conscience as does not induce the man himself to any sin against God or man and a life that is not led into it a conversation that is according to such a conscience is that which St Paul aims to have and which that we may have all such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must endeavor to remove which what they are I told you was to be my first inquiry And the first is error of judgment which makes an erring conscience such a one as gives false information of duty which either tells me that I may or must do that which God's law or some other law in force upon me saies I must not do or else tels me I must not do that which I may or am perhaps bound to do A rock of offence this upon which many men do split and make ship-wrack of a good conscience and which is worse error of judgment call'd by some new light is such a light indeed so plac'd between the rocks as must needs guide the Mariner upon them make it necessary for him to be wreckt for in this case sin lies on the right and the left hand which way soever he does turn he falls upon it For first if this man act against his erring conscience he sins altho the Law of God do not make the act sin Rom. 14. 14. to him that esteemeth any thing unclean to him it is unclean altho St Paul saies there he knew it was not in it self unclean yet so it was to him and that to such an height that the man whose example wrought with any one to eat against the perswasion of his mind destroieth him v. 15. 'T is therefore a destroying sin to do a thing against the express judgment of the mind And all the reason in the world for since good or evil do not nor can move the will as they are in themselves such but as apprehended and according to the notion we have of them in the mind 't is certain therefore every motion of the will to good or evil consequently every good or evil action must be formally accounted such from good or evil things not in themselves but in the apprehension of the mind that is according as our consciences dictate to us they are good or evil And indeed no law of God or man no rule of duty can be appli'd to us but by the mediation of conscience for till that tell me such a thing 's commanded and my duty it is to me as if there were no such command and it were not my duty for till then I am not conscious it is know nothing of it This alone therefore does propose and apply duty to us and consequently whether that which it proposeth be my real duty in it self or no yet I must needs look on it as so as having no direction in the world besides what to do or forbear but what my conscience some way instructed tells me God or my Governors require while therefore that does absolutely tell me such a thing is unlawful whether it be so or no while that perswasion lasts the soul yet judges it unlawful and consequently if the heart embrace it then it does deliberately embrace unlawfulness which tho it be not in the thing is yet in the choice I like and follow that which in my judgment is vicious and be it in it self what it will 't is so to me 't is evident the inclinations and actions pursue vice when they pursue that which they cannot look upon but as vice And therefore St Paul saith what soever is not of faith whatsoever is contrary to the persuasion or judgment of lawfulness i. e. in other words what is against conscience is sin Conscience therefore is the rule from which it is sin to recede But you will tell me where the conscience errs the rule is false and crooked and so must not be follow'd but the rule of this rule God's Law and not the conscience must be obei'd Good counsel if it could be follow'd for certainly if the man know what God's Law does require of him in that case his conscience does not err if he do not know what God's Word requires how then can he follow it against that which his conscience tells him God requires and
those that hold the truth in unrighteousness the one sort of these have some checks at sin they doubt and they demur the other sort sin merely because they would please God and offend out of zeal but the other sin because they will sin If actions lawful otherwise will make up an indictment to our condemnation don but with a doubting mind what guilt and what damnation is there in those that are undertaken against known command and present full conviction that muster up and recollect all the forementioned guilts which when they were divided did make actions so ruining at once they defy God and their own heart if he that doubts is damn'd if he eat tho what he eat were lawful to him what will become of him that eats to surfetting and knows that such things call for condemnation with what face can he blast a deceiv'd honest Heathen with his Gods who in the face of God and of all Laws in view of a believ'd hell and in despite of heaven and of his own conscience that suggests all these to him yet by frequent intemperances makes his belly his god and by uncleaness that new testament idolatry sets up as many idols as his foul heats find objects and by dishonesty and frauds serves covetousness which is idolatry They who defy their conscience thus are in the ready way to a reprobate sense the last offence that I will name When the heart gives a false judgment of things calls evil good and good evil in the Prophets words 't is not uneasy to deduce how arrive at this There is no pains bestow'd upon the education of their childhood they are made indeed to renounce the Devil the evil Spirit is exorcis'd out of that hold he had of them on the account of being born children of wrath but no provision for the Holy Spirit taken care of rather all that 's possible is don to grieve him thence and so the evil one returns finds the house emty and takes to him seven spirits worse than himself and they dwell there or to speak out of parable there are no principles of virtue planted in them no labor us'd to make impressions of Religion and the fear of God the sense of duty aversation to all vice but as far as conversation with example of all lewdness can have influence they are bred and fitted for the Temter and when they and temtations are grown up it is no wonder if they tast then swallow down the bait and so are taken then they get to themselves principles that may stop the mouth of natural conscience either Religion do's not mean so strictly or against the strictness they oppose the custome of the age or honor or the like and these together with the conversations of sin do clean take off the aversation and so by degrees the sense the mind first leaves to be afraid and startle at it and then leaves to check at it and having don this long the custome stupifies the conscience and makes the sins seem necessary to them and they cannot be without them and the absolute necessity makes them conceit them little sins and in a while no sins at all stick not to say those terrors Clergy-men do talk of are but Mormo's but religious spectres We have this daily experience that loosness in practice quickly grows into irreligion in heart that they who with all might and main do long resist the power of Godliness do at last proceed to cast off even the very form and they who would not receive the love of the truth but did prefer the satisfaction of their humors prejudices passions lusts before the doctrine of piety and virtue tho it came with the greatest evidence of reasonableness that such I say are given over to strong delusions to believe lies even lies of so eternal unhappy a consequence as this that virtue and religion are but emty names that conscience is but prejudice such are those St Paul describes 1 Tim. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of branded consciences Now we use to account that person infamous that 's branded onely in his hand or forehead but these are men of stigmatiz'd hearts there is a brand upon their soul and conscience and you will find some other characters upon them there they depart from the faith they give heed to seducing Spirits lay out for a Religion that will give them hopes of safety tho they sin on and to doctrines of Devils fit Scholars for such Tutors seeds of a blessed education they have that have such Instructors and such they have whose consciences are branded and the whole progress of their wickedness you will find Rom. 1. from v. 18. because they hold the truth in unrighteousness join'd impious lives with the profession of the true Religion were vicious in despite of their own understandings which told them they should not be so upon which great proficiency in guilt v. 24. God withdrew his grace left them to the pursuit of all their foul desires permetted them to break out into all reproachfull villanies sins that were violences contumelies to their nature yea v. 28. because they acted perfectly against all notions they had of God he gave them up to that abominable state of mind to have no sense of guilt to have a judgment so perverted as not to think things of the most forbidden and most detestable nature to be foul and then see what a shole of consequents break in from v. 29. feind vices things that do not onely merit hell but possess enjoy and make the place These are the entertainments of those Regions but none more essential than those v. 32. they not onely commit those things but have pleasure in those that do them do not onely favor themselves in the transgressions for to that men may have some temtation from the flesh but to evince their understandings are debauch'd their consciences corrupted and that they are of a reprobate mind they take pleasure in others committing them from which they have no pleasure can enjoy nothing but the villany of being glad that others are debauch'd and vitiated this recommends men to them And truly now I have no words for them they do outgo expression I may apply that which the Psalmist saith of the fool in his heart there is no God I am sure there is none in theirs that will not let his Deputy be there not suffer conscience his Vicegerent to be within them and it were well if they could exclude it for ever But alas when their sins and pleasures shall begin to die then conscience will revive and be their worm that never dies however they have stupifi'd it here then it will gnaw eternally then oh that they could have no conscience no sting no lash but it will be an immortal feind to them and that which they so much trample on now will then be their great hell And now I can prescribe no exercise will remove this offence when
the disturbance of his Faith as I declar'd convincing it that conscience is not to accuse or else excuse but by the measures of sincerity or insincerity in known real duty not from the events or dispensations of God's providence on one side nor on the other in little things wherein there is no Law to guide us and which onely prejudice or seduction can make doubtful assuring us the Kingdom of God is not meat and drink indifferent rites but righteousness and peace and joy in the Holy Ghost Rom. 14. 17. Thus as St Paul says Heb. 6. 4. they that have tasted of the heavenly gift the comfort of the pardon of their sins and consequent to that the peace of Conscience and v. 5. tasted of the good word of God and of the powers of the world to come have intimate experimental relish of the Gospel-promises those powers of heaven those omnipotent forces God hath prepar'd to cast down every reasoning or imagination that should rise against the Christian Doctrine and bring every thought to the obedience of it 2 Cor. 10. 5. All which are said to be effected there in them who had bin made partakers of the Holy Ghost By these means therefore he enflames the Will sets it all on fire with ardent love to God and his rewards and consequently to his service in all the works of Piety and Virtue and endued with firm and setled resolutions of adhering to him in faithful constant practice of all this And thus Christ by his Spirit as he was the Author the Beginner of the faith by which he is stil'd Heb. 12. 2. so by the same he is the Finisher and the completer of it He was the Author as that Testimony which the Spirit gave by miracles did evince the infallible certainty and the Divinity of the doctrine to the world for the Spirit is said to bear witness to it by those signs and wonders Heb. 2. 3. and those signs are called the demonstration of the Spirit 1 Cor. 2. 4. that which did irrefragably prove and demonstrate all the Doctrine of the Gospel and make certain Faith of it and in this sense it is that Faith is truly said to be resolv'd into the testimony of the Spirit So also by the same he is the Finisher by the graces the preventings and excitings overshadowings and assistings of that Spirit working in us as we shew'd a firm sincere adherence to that Faith and the obedience of it which when it is wrought Faith hath attain'd that height and in that degree that is to make us capable of those benefits which Christ hath promis'd to bestow on true believers The last thing I was to shew and withal whether such Believers in that true degree can say with our man here Lord I believe yet say too help my unbelief Faith as the Son of Syrach does define it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principle of cleaving to God that which knits joints us to him and St Paul saith as much when he makes the formality of an evil heart of unbelief to consist in departing from the living God and to Faith by which the just must live opposes drawing back slinking away for fear of danger or affliction Heb. 10. 38. So that according as that cleaving and adherency must be firm and indissoluble so we are to judge of Faith But secondly 't is certain this adherency must be without waverings James 1. 6 7. But let him ask in faith nothing wavering for let not that man him that wavers think that he shall receive any thing at the hands of God A firm and infallible assurance of God's promises a confident expectation of a grant to his petitions tho the power of Praier be almost omnipotent on that account What things soever ye desire when ye pray believe that ye receive them and ye shall have them Mark 11. 24. yet those are not meant by Faith here for the person that is bid not to expect a grant is here suppos'd to think and to be confident he shall receive it but the Praier here spoken to is for wisdom how to behave ones self in times of chance and danger or affliction for the truth's sake in these trials of his Faith v. 3. Now that he may obtain that wisdom he is bid to ask for it of God but he is also bid to ask it in faith nothing wavering i. e. he must come to God for it with firm adherence to him with dependance on him onely and a mind resolv'd whatever happens to stick fast to him and his commands and methods not to labor or accept deliverance on terms not allow'd by God and a good Conscience must not waver betwixt duty and security nor be double minded so as to apply now to Christ and Religion now to worldly carnal politics Such double minded men that have a mind to God and their duty but a mind also to safety interest or some other satisfaction are unstable are divided betwixt two not knowing which to turn to now taking one now the other do not stick to God they are not faithful It is not sound Faith where there is not a resolv'd and setled cleaving such false-hearted wavering ulcerates and gangrenes all But then thirdly where there is that firm sincere adherency to God and duty with such a dependance on him there is Faith that is effectual to the ends of Faith for this is true Faith that works and is consummated by love and that begets an efficacious Hope by that hope works out the purifying of our selves as God is pure and consequently does entitle us to see God i. e. to the beatifick Vision I know there are some who besides this certainty of adherence do require an absolute certainty of evidence affirming there is no true Faith but such as stands on a clear resolution into Principles more evident and certain than those Propositions are which are made out to us by Demonstration than any Principles of Sciences which Principles since they are more necessary than that first one that which is is and the contrary to them more impossible than for the same thing that is to be and not to be at the same time while it is by consequence they cannot but infuse greater necessity and certainty into our Faith than there is in the knowledg of those Propositions so that 't is impossible for him that is a true Believer to say Lord I believe help thou my unbelief I shall not put it to the question whether the Rule of Faith be firm and immovable or the Principle which true Belief must be resolved into is most infallible and necessary for all those which resolve their Faith into God's Revelation and that make his Word the Rule must needs assert all that and where it is affirm'd that the motives laid in second Causes by God's Providence to perswade men to embrace the faith must be such as of their own nature cannot fail to conclude points true if they mean
Eye then a clear single eye is a clear conscience and then of that it must be true that it do's make the man full of light and so it do's indeed as light do's signify joy and gladness and so it often do's in Scripture Psalm 4. 6 7. And truly the applauds of an honest undeceiving heart that is conscious to it self of cordial endeavors after good and knows it neither had ill ends nor ill means they shed comforts beyond all that the earth can give they shed the peace of God that passeth understanding If my conscience be clear let my condition be never so overcast never so dark and cloudy yet do I live in shine This is the only thing that makes every estate gladsome If my condition be low pressing adversity yet if my conscience assure me 't is not my fault that threw me down into it my sin did not put out the light of Gods candle of prosperity that before shone about me but rather because I would hold fast my duty and would not let go a good conscience therefore I was thrown down with them into deep affliction here my conscience assures me I am in a case which S. James bids me count all joy Jam. 1. 2. and which our Savior do's call blessed Matth. 5. 11. S. Peter tells me If ye be reproched for the name of Christ and 't is so for all duty happy are ye for the spirit of Glory and of God resteth on you 1 Pet. 14. 14. What if I be in the place of Dragons my conscience do's assure me 't was my duty not guilt did put me there that is God brought me thither and he is with me there the Spirit of God resteth on you What if I be in darknesss and dimness of anguish encompast with the shadow of death the Spirit of Glory resteth on me And then sure a clear conscience makes the man full of light when it makes him full of glory when in his darkest solitudes there do's break in the light of Gods countenance Let them be sadded with afflictions who understand no delight but in carnalities whose souls are married to some little comforts of this world Adversity indeed sweeps all their joys away at once a cross throws blacks upon them strait their heart 's in mourning instantly But he that understands the comforts of a good conscience and knows where to find them and hath a treasure of them in his breast will soon be able to allay the other sadnesses What can I want while I have a continual feast for so'is a good conscience It is not in the power of words to express the happiness of this blisful state It is the peace of God which passeth all understanding Phil. 4. 7. and tho felicity seems to be measur'd by our perception of it here we are happy beyond the scanty limits of our narrow apprehensions do not take in the beatific object but are our selves enclos'd and enter into the joy of our Lord Matt. 25. 23. 2. In order to the second act accusing if conscience be an eye then the well qualified eye is the tender conscience I mean not in the modern sense not only as it is accompanied with but as 't is but another word for a weak Judgment and a proud heart sturdy opposing private opinion or phancy against public authority And whereas conscience is said to be the eye of the soul a tender conscience has the sme importance in this case as when we call a blear or bloudshot a tender eye A gentle word for a troublesome malady The innocent importance of the word is that which denotes besides weakness in judging quickness in perception for conscience is the judgment of the mind concerning actions and whatsoever is tender is weak but a conscience which is such as tender things are alwaies is sensible of every the least touch of guilt checks at whatsoever we do amiss the least thing we do is a wound to it This is the tender conscience Such a one as is deeply sensible of the majesty and power and justice of Almighty God and the fatally provoking guilt of sin fears alwaies doubts and trembles foregoes lawful enjoyment least they should prove to be unlawful and flies from every not only approch but even appearance of evil This is an uneasy state but the inconvenience is abundantly repaid by the safety it procures whilst this flaming sword that turns every way guards both our Paradise and us and suspicions render us secure But if my heart grow hard not tender and my conscience insensible there is no hopes of cure I shall content my self with this one instance in answer to the evil eye as it relates to both these actions of accusing and excusing tho I might also name the conscience that accuseth to despair This is an evil eye indeed that entertains it self with the terrors of utter darkness in their own shapes that sees nothing but feinds those spirits of the dark nor will see any other An eye that will not endure but hates the least light of instruction or comfort A darkness this out of which the grave hath been counted an escape the darks of death a refuge yea to avoid the horror they have run into the shades of Hell And oh how great how insupportable is this darkness But God knows in this age we see little cause to fear nor reason to endeavor to prevent this Some little beginnings of it would be mercies to most men the danger now a daies is in the insensibleness of conscience the heart that never do's accuse of its commissions in earnest nay rather do's find out excuses it do's not check or sting them to the quick but rather tickles them Good God the heathens had a much more tender constitution of soul. The Poet says of guilty souls ad omnia fulgâ—ra pallent Cum â—onat exanimes primo quoque murmune coeli They that knew not there was an Hell to recompence iniquity nor knew that God threaten'd it with plagues yet when they heard it thunder their guilt did strike them like the thunder-bolts their souls did faint as it were the voice of God pronouncing wrath to their iniquities as if its lightnings were the flashes of that brimstone in whose eternal burnings sin must dwell This conscience did in them when knowing Christians can stand unappal'd We read of men of sear'd consciences 1 Tim. 4. 2. and such indeed cannot be tender Searing do's make insensible of pricks or little touches that you may lance and gash and it will not perceive And so it seems are some mens consciences and you will find there some other qualifications of such men they depart from the faith they give heed to seducing spirits and doctrines of Devils and it will be no wonder if they desert the holy Christian faith who have put themselves under the tutorage of Satan and have imbib'd the doctrine of Devils who with his institution have receiv'd his flames whose consciences are fear'd
attribute in God a sinner can fly to with any hope His Holiness cannot behold iniquity his Justice speaks nothing but condemnation to guilt his Power without kindness is but omnipotent destruction but if we have his Goodness on our side we have an Advocate in his own bosom that will bear up against the rest for his mercy is over all his Attributes as well as Works But if this also be exasperated and kindness grow severe there is no refuge in the Lord no shadow of him to take Sanctuary under for there is nothing to allay the anger of his Compâ—ssion and Bounty This sure is the extreamest terrour we are to dread his kindness more than his severity and wrath we have an antidote a buckler against those but none against the other if it be provok'd and if the heats of love take fire and rise into indignation 't is unquenchable flame and everlasting burning Therefore when God hath done all things that he can do or they can wish then most of all they must fear the Lord and his goodness My Text and I have spoke all this while to the Jews Nor do I know whether I need to address any other way all this did so directly point at us The glories of this day need not the foil of those calamities from which this day redeem'd to set them off or you may read them in my Prophet here and our own guilts will make too sad a Comment on his Text who were more barbarous Assyrians to our selves We also were without a Prince and without Sacrifice had neither King nor Church nor Offices because we our selves had destroy'd them and that we might not have them had engag'd or covenanted against them ty'd to our miseries so that without perjury we could neither be without them nor yet have them As we had broke through all our sacred Oaths to invade and usurp calamity and guilt so neither could we repent without breach of Vows if this were not enough to make us be without a God too then to drive him away we had defil'd his dwelling places to the ground and by his ancient gifts of remove he was certainly gone There was indeed exceeding much Religion among us yet God knows almost none at all while Christianity was crumbled into so many so minute professions that 't was divided into little nothings and even loft in a crowd of it self while each man was a Church every single professor was a whole multitude of Sects And in this tumult this riot of faiths if the Son of man should have come could he have found any Faith in the Land Vertue was out of countenance and practice while prosperous and happy Villany usurped its name while Loyalty and conscience of Oaths and Duty were most unpardonable crimes to which nothing but ruine was an equal punishment and all those guilts that make the last times perillous Blasphemy Disobedience Truce-breakings and Treasons Schisms and Rebellions with all their dismal consequences and appendages for these are not single personal crimes these have a politick capacity all these did not onely walk in the dress of piety and under holy Masks but were themselves the very form of Godliness by which 't was constituted and distinguished the Signature of a party of Saints the Constellation of their graces And on the other side the detestation of such hypocrisie made others Libertines and Atheists while seeing men such holy counterfeits so violent in acting and equally engag'd for every false Religion made them conclude there was none true or in earnest And all this was because we were without our King for 't was the onely interest of all those usurpations that were to contrive and preserve it thus And when we had roll'd thus through every form of Government addrest to each mov'd every stone and rais'd each stone to the top of the Mount but every one still tumbled down again and ours like Sisyphus's labour was like to have no end onely restless and various Calamity necessity then counsell'd us and we applied to God's directions in the Text I know not whether in his method but it is plain we did seek David our King And my heart is towards the Governours of Isral that offer'd themselves willingly among the people Bless ye the Lord Yea Thou O Lord bless them May all the blessings which this was the birth-day of all that my Text encloses all the goodness of the Lord be the sure portion of them and their Families may they see the King in his beauty and peace upon Israel and may their Names be blest in their Posterities for evermore We sought him with the violent impatiencies of necessitous and furious desires and our eyes that had even fail'd with looking for him did even fail with looking on him as impotent and as unsatisfied in our fruitions as expectations and he was entertain'd with as many tears as pray'd for as one whom not our Interests alone but out guilts had endear'd to us and our tears He was as necessary to us as repentance as without whom it was impossible for us to repent and return from those impieties to him of usurping his rights of exiling of murthering him by wants because we could not do it by the Axe or Sword without him 't was impossible for us to give over the committing these and the tears that did welcome him were one of our best lavers to wash off that blood that we had pull'd upon our selves One endear'd also to us by God's most miraculous preservations of him for us We cannot look upon his life but as the issue of prodigious bounty snatch'd by immediate Providence out of the gaping jaws of tyrannous usurping murtherous malice merely to keep him for our needs and for this day One whom God had train'd up and manag'd for us just as he did prepare David their King at thirty years of age to take possession of that Crown which God had given him by Samuel about twelve years before and in those years to prepare him for Canaan by a Wilderness to harden him with discipline that so the luxuries and the effeminacies of a Court might not emasculate and melt him by constant Watches cares and business to make him equal for habituated to careful of and affected with the business of a Kingdom and by constraining him to dwell in Mesech with Aliens to his Religion to teach him to be constant to his own and to love Sion And hath he not prepared our David so for us And we hope hath prepared for him too the first days of David having no Sheba in the Field not Achitophel in the Councel nor an Abiathar in the Temple not in that Temple which himself hath rais'd God having made him instrument of that which he would not let David do building his house and furnishing it with all its Offices and making it fit for God to meet us in when we do seek him also which was the other perquisite of our
Orator Men have their shifts of conscience as of clothes their dress is carefuller and their rules stricter much abroad in public then when at home or out of sight As for the conscience of compliance many do not only do things which they have dislike to out of compliance but satisfy themselves because they do them with reluctancy against their inclination to avoid the being singular or offensive For the mode too Men learn to interpret God's laws also by the practice of the age live and judge by imitation and example The man's conscience tho it boggle at first sight of dangerous uncomely liberties yet conversation with them as it takes away the horror of them so he thinks it do's the danger and ill influence And as fashion makes all dresses to be mode and not look uncomely so the custom of these things makes them seem indifferent A Conscience also for the interests of a Profession as in trade for example and in Corporations of it it thinks their combinations for the better keeping up the Company fair and honest and therewithal make tricks and exactions lawful And in single traders such another principle makes Princes Laws be broken their dues stoln without any check of Conscience and I verily believe that many think these are not inconsistent with a good mind I might have instanc'd in other professions particularly in that which satisfies it self in the defending manifestly wrongful and in right causes in protracting suits to mens great molestation and the ruin of just rights But in truth this is paltry trifling with religion having false weights and mesures of what 's lawful and unlawful things that God abhors and indeed these frauds will in the end return upon their authors and the unhappy artist will most certainly deceive his own soul. For he never can arrive at life whom he that is the way do's not lead thither Christ and his rules only can introduce us into the mansions of Eternity 'T is true there may be doubts somtimes about the way of duty for 't is that I speak to in applying general rules for circumstances may perplex vary cases obligations seem to clash and quarrel so that one may be uncertain which to follow what means he should take to attain his great end 2. Now in case of such uncertainty as to the means the Child of this world do's observe a Rule of Prudence better then the Christian for he takes advice For who intends to purchase an inheritance but he goes to Counsel and if there be the least appearance of uncertainty in the Title spares no charge to have it searcht and to be sure The least indisposition drives the man that aims at life to his Physician In every difficulty of a voiage where there 's any apprehension of a shelf or rock the Merchant and the Master will consult the Pilot. But in the voiage towards heaven how many make shipwrack of a good conscience because they will not commit themselves to any conduct How often do they shake their Title to God's inheritance because they will not take advice of him at whose mouth God commanded they should seek the Law And who do's go to the Physician of Souls to prevent death Eternal I do not say men should betake themselves to a director in each action of their lives For who goes to a Doctor to know whether he should eat stones or poison or who asks a Lawyer whether he should keep or burn his evidences Now for the most part what I ought to do what to forbear is every jot as clear as those except where circumstances trouble or else seeming cross obligations a muse our judgment and then for a man not to ask direction in his way to heaven is unanswerable folly in a man that will inquire the way to the next village 't is nothing but a wretchless stupid carelesness in the Eternal interests of his own Soul When he that takes the best directions he can get with this sincere intent that he may not transgress may quiet his own mind in this that he hath don his utmost faithfully towards duty and in doing that with our good God shall be interpreted to have don his duty if he also faithfully pursue the means directed the 3d. property of Wisdom which does set the man upon the use of those means which he must attain his end by the last thing I am to speak too Now as to this I must confess the Child of this world wiser and give up the cause Whoever does resolvedly intend his profit pleasure honor or whatever state in this life 't is the business of his parts his study and his whole life to pursue it and it is so while the appetite of any carnal end is eager in him Anger hate revenge c. And I cannot say it is so with the Christian as to his end But the worldly man besides the zeal in using all means in pursuit of his end he observs two Rules that wisdom dictates with more carefulness 1. Be circumspect then wary both prescrib'd us by St. Paul Ephes. 5. 15. See that ye walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumspectly not as fools but wise as we translate it and the Vulgar caute warily with caution Now the first of these two Circumspection signifies the looking every way about him to discern or if he can foresee whatever may obstruct him in his progress give him any hindrance in whatever shape it is likely to attemt it whether it do threaten with inconvenience or do flatter with the deceitful appearances of being useful come with treachery or open opposition as a false Friend or a known Enemy and the other Caution sets him upon all the care he can make use of to avoi'd or rid himself of such impediments of what kind soever Now t is evident the man of this world in whatever occupation trade profession or place he may be from the lowest to the highest who proposes any one thing to himself and does not live ex tempore and follow ends and objects as the boy 's do Crows but hath at least some one design so far as he does so looks round him that he may shun every thing that would defeat divert or but disturb him in it and endeavors to move every stone which he may stumble at in his pursuit whatever may be an impediment to his attainments Now the Child of Light hath warning given him by the wise man also My Son if thou come to serve the Lord prepare thy soul for temtation There are those that will attemt to break his progress in pursuit of any such designment His enemy the Devil like a roaring Lyon his false friend the Flesh and a third that will assault him under both appearances the World somtimes by reproches taunts and insolent scorn by turning piety and virtue into raillery discouraging men from the pursuit somtimes by vexatious molesting injuring oppressing good men that they think will bear it making