bless what ye have heard through Jesus Christ. SERMON IV. ACTS 24. 16. Herein do I exercise my self to have alwayes a conscience void of offence toward God and toward men A Good Conscience is an excellent and very soveraign Cordial to be carried about and along with us in all conditions and more especially in afflicted ones but as excellent things are usually come at with the greatest difficulty so is it in this matter there being so many so various and so great difficulties in the way of taking up the nature of it aright and in the attaining and maintaing of it and there being so very many who claim to it most unwarrantably and unjustly though poor deâ—uded Souls they are disposed to think that they do so on good and warrantable grounds all which make this Doctrine concerning the exercise and practice of a good Conscience to be exceeding difficult and tickle Ye may remember the point we spoke a little to last day was That Believers ought and when they are right will have it for their exercise and study to have a Conscience void of offence toward God and toward Men whence we drew this Use That it is an evidence of a sound Believer when right and in a good frame even to be thus exercised a tender lively and good frame of soul â—ay be known by this that the person aimeth sâ—ngly and endeavoureth seriously to have a Conscience void of offence In clearing of this Use there are some Doubts that arise on the one side when Conscience speaketh good to a person without a warrand in which case it is very dangerous to take direction from it and some Doubts arise also on the other side when Conscience doth challenge and condemn when there is no ground for it something therefore must be spoken for clearing and solving both the one and the other The last thing we left at was That seing some natural men civil moral men and hypocrites may think they have a good Conscience that they are right and have the testimony of it how shall that testimony be discerned or wherein doth it differ from the testimony of a truely good Conscience that giveth a Believer ground to draw this conclusion from it that he is real and sincere in the work of Grace For clearing of this matter relating to these Consciences that speak good when there is no ground for it There are two sorts of persons that fall here and are thereby culpably accessory to this delusion of and from their own Consciences 1. Some fail in mistaking Duty and the rule of Duty supposing that to be an acceptable duty which is but the shadow and appearance of duty and this makes all self righteous-men and legal-hypocrites who thwart not the dark or dim light of their Conscience but rather follow and comply with it to think that they have a good Conscience as it was with Paul before his conversion A 2d sort are these who take with sin but think that they have a good Conscience and on this ground their Conscience speaks peace to them though it hath no warrand to do so supposing themselves to be Believers on that ground Conscience speaketh peace to them when it hath no warrand nor are they Believers indeed And thus alace many that are reputed by themselves and others to be Believers fail these are presumptuous hypocrites as the others are legal hypocrites and this kind of Conscience may be called a presumptuous Conscience that speaketh peace and applyeth mercy when it hath no ground for either In answer then to the Question we shall give some differencing Characters or characteristick differences betwixt the Believers good Conscience and these other sorts of Conscience some whereof agree more to the one sort and some more to the other and some to both but take them together The Characters are these 1. A really good Conscience is not easily attained nor maintained it putteth a man to considerable exercise â—re he come at it and to no less how to keep it Herein do I exercise my self c. saith the Apostle security and negligence are no good tokeâ—s there are these two things that a man of a good Conscience is exercised in 1. To prevent the ground of a challenge from his Conscience by endeavouring to give it no offence against which the presumptuous hypocrite sinneth who fancieth that he hath peace and it may be thinketh much of it and yet is not troubled nor taken up how to prevent the giving of offence to his Conscience nor his meeting with a challenge from it the legal hypocrite also sinneth here in bounding and limiting his Holiness to such or such a small measure of it without so much as aiming any further 2. He is exercised to satisfie his Conscience when it is offended hence is the application to the blood of sprinkling the exercise of repentance the self-loathing and sharpness of challenges that Conscience hath with it until it recover even such exercise as will in a manner break the bones and turn the moisture into the drought of summer as it is Psal. 51. and Psal. 32. this good Conscience cannot look on sin and not be troubled and therefore they who ordinarily and habitually can look on sin without trouble or sorrow and judge it a very easie business to quiet and stop the mouth of their Conscience who speak peace to themselves when lying still under guilt unrepented of and unremoved carry about with them a shrewd token of no good Conscience The 2d Character whereby it may be known is the mean and way that a man taketh to quiet his Conscience when it is wakened A good Conscience as it yieldeth a man peaceand testifyeth well concerning his state so that peace riseth not so much from this that he hath no sin as from his flying to Jesus Christ for the pardon of sin he may have peace as to his sincere and universal aim at Holiness and as to his honest and serious endeavour to abstain from every known sin as it was with David Psal. 18. 20 21 22. but as to the satisfying of Divine Justice he hath hath no peace but in resting on Christs satisfaction alone for though his way may be and is good in respect of his single following of duty for he readeth prayeth meditateth c. yet corruption in a great measure polluting all these works and duties of his as to the acceptation of them on their own account and for themselves he finds that they are in some respect but dead as wanting much of the soul and life of them neither can he have peace till he betake himself to Christs blood though he were communicating every day praying every hour c. yet he hath no peace in these till Christs blood speak peace as we may see in David who though he had peace intimated by Nathan yet is not thorowly quiet for all that and therefore he prayeth Psal. 51. Cause me to hear the voice of joy and gladness
natural Conscience and not only doing things sinful but taking pleasure in them that did them therefore they are given up to do greatest things without check or challenge Hence it is thus in part at least with many Professors within the visible Church for thwarting with Conscience and indeed a silent and dumb Conscience is a great plague for if it cease to be a reprover and speak not men nay even godly men may and will sleep on as David after the going over the belly of his light and blunting the edge of his Conscience slept long enough till Conscience at last roused him up Hence also the Apostle speaketh of some Consciences which were seared with an hot iron which is not so to be understood as if Conscience were flesh or of a fleshly substance only he maketh the comparison that as a mans flesh is sensible of and affected with the prick of a pin so is Conscience with Sin while tender But as the flesh of a Man or Beast when it is seared or burnt a considerable thurst will not much if at all affect it So is Conscience when stupified and made sensless by multiplied Sins against light it groweth so cauterized and seared that hardly any Sin or challenge for Sin is felt 3. Men want not a Conscience though they hear it not always speaking for Conscience may often be speaking when they take not head to it As is abundantly clear in David and Iosephs brethren for that which is the Death evil of a natural man may sometimes be the sore and dangerous sickness and distemper of a child of God And though Conscience may speak but softly for a time yet thereafter it will speak louder and make it known that it spoke when it was not listened unto The day cometh when the Books will be opened and Conscience will speak plainly smartly and home and it concerns you all to know that Conscience is not absent when it is quiet but that it will speak and speak to purpose in due time and that as a party with whom there is no Trysting till it come before the great Judge and then it will give in what it hath to say and it will then be evidently known that there was a Conscience in the prophanest person who most cauterized it by going over the belly of it's Light and Suggestions The 2. Use speaketh to you that live at randome taking great Liberty and Latitude to your selves beside the Rule O! do you believe and remember that there is a Conscience within you and that it will call you to a Reckoning sure if ye did in good earnest ye would be other manner of men It 's generally granted that there is a Conscience in all and the prophanest will have Conscience often in their mouth and indeed their Conscience is little worth when they stand in no aw of it but rather trample on it Let me tell you the greater Light ye have and the moe means and warnings ye are priviledged with the greater will be the aggravation of your guilt and the more dreadful will be your Ditty and Doom from God and from your own Conscience If Conscience will be an impartial Witness and severe Judge against all even Heathens who never heard the Gospel O then what access will it have terribly to reprove condemn smite and gnaw you that live under the Gospel and hear the word dayly Many of you have some stickling and stirring of Conscience within you but alace ye know not what it meaneth and would be quite of it but from this Word be exhorted to know who hath appointed it and for what end it is appointed and make use of it's warnings 〈◊〉 for others that know it and go on sleeping securely in your Sin I must say this to you that the more knowledge ye have of it it will certainly make you to have the more dreadful wakening When all the kindreds of the earth shall houl at the seeing of the son of man and stand trembling at his presence O! what a scrich and cry will Conscience have in that day louder I conceive in some respect then the Trumpet it self setting home the Truth of Challenges bearing witness of the fact and representing the horrour terror and torment abiding them therefore think on it O! think on it all ye who continue in Sin and will not be reclaimed who mock at all Warnings and break all Bonds and will not be subject to Discipline ye shall not be able to shake off the Boâ—d of Conscience but it shall bind you as the Colar of your Coat and keep you bound till ye be â—isted before the Judgement Seat of God Use 3. Seing ye have a Conscience let it not be silent idle and usleâ— but put it to speak and do you hear what it saith and take you warning from it it will not be Bribed Budded nor Boasted It 's a sore matter to have a Conscience and never to take notice of it nor of what it sayeth I shall now only seing there are some good and some evil Consciences as they are or are not informed beseech you to study to have a well informed Conscience especially since where it is well informed it cannot easily be budded nor soon prevailed with to suffer things to come under debate and controversie wherein it is clear a just regard too and the right use-making of Conscience would notably promove Holiness and nothing readily doth more obstruct it then the not taking heed to Conscience and not laying due weight on what it sayes Though many of you do now look on it as nothing or a thing of little moment yet ye will find it to be a greatly momentanious thing O! that God who hath given us Consciences may be graciously pleased to give the right use of them SERMON II. ACTS 24. 16. Herein do I exercise my self to have alwayes a conscience void of offence toward God and toward men IF we take a view of and look through Christians and professors of Religion that may have the Root of the matter in them and may in charity be supposed to be effectually called there will be found as great a graduall difference amongst them as amongst men of any other calling whatsoever And if we will compare them generally with the Apostle as to the constant vigorous driving of this notable and noble design there will be found great in-equality and much lamentable un-likness Herein saith he do I exercise my self to have always a conscience void of offence toward God and toward men This was his great Work and it is indeed a sweet Work yea a short sum and compend of a Christians Life When we discoursed last from this Text and had drawn some general Doctrines from it for clearing the words we spoke more particularly to this Doctrine viz. That there is in all men and women a conscience that taketh notice of every piece of their carriage and is accordingly affected with and affecteth men for it Some thing
short in his duty which would quite mar a legal Testimony of Conscience or the Testimony of a legal good Conscience Thus Paul hath a good Conscience Rom. 7. 22. Even when he is wrestling against Sin and crying out in the fight O! miserable man that â— am who shall deliver me from the body of this death For he findeth himself delighting in the Law of God after the inward man and that his design is to be honest and single for God It is not so much the challenge of Conscience as that there should be ground for it that affeâ—eth and troubleth him when he thinketh with himself what may I and must I be before God when Conscience taketh notice of so many things to be amiss in me It is from this ground I say that Paul comforteth himself that he alloweth not himself in that which he did and reckoneth his Evangelically good Conscience and his sincerity to be his renewed part and as such sideth and taketh part with it and condemneth the un renewed part A 4th Property or Character is taken from a Believers walking in reference to his challenges This is not the mark that he wanteth challenges but it s drawn from the influence that challenges have on him Which comprehends three different Characters 1. A Gospel good Conscience taketh quickly and easily with a challenge and is soon troubled and melted 2. It is made quickly to loath and conâ—emn it self for sin and so Conscience and the man agree well together when Conscience sayeth to him thou art a Sinner thou arâ— lost Justice must be satisfied and thou canst not do it he sayeth so likewise 3. When challenges put yet further at him and pursue him yet harder and closser the good Conscience makes him â—ee to the Blood of Christ and sets him a seeking of pardon from God in the Court of Grace when the man is some way condemned in the Court of his own Conscience and then he obtaineth peace even in the Court of Conscience For when God speaks peace in and through Jesus Christ the Conscience also speaks peace and thus though the man hath not a good Conscience in a Law sense as I said before yet in a Gospel-sense he hath and he mindeth to keep friendship with God and with his Conscience though he cannot quiet pacifie and satisfie it in a Legall way yet in a Gospel way he may And this is even it that the Saints have in their appealing to their Conscience for the great ground of their peace viz. The sincerity of their Practice and their fleeing to Christs Blood to the Blood of sprinkling for quieting their Conscience in the croud of challenges for their short comings and failings in practice and that very warrantably from the Word of God whoever sincerely take this way though they have challenges of Conscience they have yet notwithstanding a good Conscience Such a Conscience challengeth by the Law yet absolveth by the Gospel challengeth on account of the Rebellion of the Law in the Members and yet absolveth in respect of the Law in the mind it condemneth the man as loathsome in himself and in his own duties and righteousness and yet absolveth him as founding his peace on Christ and sinking and putting to silence all challenges and accusations in that Blood of Sprinkling that speaking Blood that hath a cry to out-cry the loudest cryes of the most clamorous and guilty Conscience And what can be justly said against this since Christ's Righteousness is perfect and Gods promise faithful and Christs Blood of force and efficacy to quiet and give the answer of a good Conscience But it may be asked hâ—re May not a natural un-renewed person or a hypocrite have the Testimony of a good Conscience or how far may his Conscience be good and wherein lyeth the difference betwixt his good Conscience and the Believers good Conscience I know this is a piece of the Spiritual pride and vanity of many of you to boast of a good Conscience and really it would make a tender Conscience some way to loath to hear you speak so confidently of it I shall therefore in the First place Answer to the Question how far the Conscience of a natural man or an hypocriâ—e may be good and then shew you how and wherein it is defective and what are the differences betwixt it and the Believers good Conscience For the First I would say this in generall in the First place that we are not now speaking of slâ—epie erring dead and hardened Consciences the Testimony of these is little worth neither is every thing Conscience that many men think to be so Conscience must act according to the word else it withdraweth it self from that due subordination it standeth in to God and to his Law Conscience is oblidged to abide and stand by Gods Testimony but God is not oblidged to stand by its Testimony we would therefore beware of mistakinâ— Conscience more particularly in the 2d place a natural man may have something like a good Conscience and may come the length of these four Steps according to his light â— He may have a negative good Conscience that is a Conscience which doth not actually challenge him yea a Conscience that hath no gross thing to challenge him for he is it may be no Murtherer no Adulterer he defigneth no Oppression nor deceit in his Dealing c. and on this ground he possibly thinketh that he hath a good Conscience though he hath no positive Testimony of a good Conscience all this while 2. He may someway have a good Conscience in respect of such or such a particular act in respect of being free of a challenge on account of a wrong design of doing such or such a thing or in respect of moral sincerity and ingenuity such as was in these men that followed Absolom in the simplicity of their heart and in Abimelech who in taking Abrahams wife meaned no evil noâ— any thing but what was lawful and therefore he saith That in the integrity of his heart â—e did it that is he had a moral honest design and was free from grounds of challenge about what others might have been ready to charge him with as to that action 3 He may come a great length as to the duties of the second Table of the Law so as he may not wrong his neighbour in word nor deed he may design no mans hurt he may wish evil to no man thus very probably it was with that Pharisee who came to Christ and said All these have I keept from my youth the poor man speaks as he thought not knowing the Spiritual meaning and extent of the Law Therefore when he is bidden sell all and gâ—ve to the poor he went away grieved he had no gross sinister design it 's also said that Christ loved him or pitied him as a civil man And It s indeed on this ground that meerly civil men so much magnifie and cry up their Conscience and place all
their Religion in that being much darkened and insensibly prejudicat as to their Light when they come up the length or near the length of that light Conscience speaketh and giveth its Testimony accordingly and they have thence a sort of peace but it is not the peace of a truely good Conscience 4. A natural man or a hypocrite may come a great length in respect of the external duties of Religion and may have a kind of a good Conscience in that respect as he may pray and have some moral sincerity in it and â—o as he would â—ain have a hearing and would some way have his heart praying â—ay he may have a kind of delight in approaching to God as it s said of those hypocrits Isa. 58. 2. He would â—ain know what is Duty and what is Sin and he doth not deliberatly thwart with his light in this respect Paul sayeth of himself before his Conversion that as touching the righteousness of the Law he was blameless and Rom. 10. 1. He beaâ—eth the Iews record That they had a zeal of God but not according to knowledge and what I pray was this but Conscience un-informed in and ignorant of the righteousness of God from which ignorance of Christs righteousness and of the way of coming to him it came to pass that they went about to establish their own righteousness So then the natural man or hypocrite when he hath come the length of some honest meaning is disposed to think that he hath done very well and that he hath a good Conscience yet though he may have a good Conscience in some respect or in these respects mentioned and the like yet to have it simply and positively from solid and good grounds giving him a good Testimony is impossible and the reason is because he hath not the Word going along with his Conscience in reference to his whole carriage and in referrence to the principles motives ends and designs of his actions testifying for him and therefore I say he hath not the Testimony of a truely good Conscience For the next Question Wherein is this Conscience defective and what is the difference betwixt it and a believers good Conscience Or how may it be known as differing from an honest Gospel Conscience Answer 1. In respect of its rise there is a defect in the Judgment for if the eye be blind if the understanding be dark the Conscience must be so too They have saith the Apostle of the Iews a zeal of God but not according to knowledge and being ignorant of the righteousness of God they go about to establish their own righteousness However zealous they were of God or others such may be yet they are ignorant in three thingâ— 1. In the extent and spiritual meaning of the Law supposing for instance that a man keepeth the Sixth Command when he is not guilty of any gross act of Murther and the Seventh when he doth not actually commit Adultery or Fornication not knowing or considering that a look arising from the flame of lust within is a breach of that Command and so proportionably in other Commands Even as the Pharisees conformed the Law in the meaning thereof to their own practice and not their practice to the meaning of the Law 2. They are ignorant of the way of Gods righteousness and of that which giveth the Conscience solid ground to speak peace many if they have an honest meaning in their praying reading of the Scripture waiting on publick Ordinances if they put their bodies to some sort of pennance or be ready to give if it were the half of their estates to have their souls safe and if they have a sort of seriousness in all this think that all is well with them and that they have a very good Conscience if this peice of ignorance were well discerned never one soul out of Christ would have peace because none out of Christ have solid grounds of peace for none have their hearts sprinkled from an evil Conscience but these that are in him 3. They are ignorant of their particular case they know not what sins they are guilty of nor what Conscience sayeth of them they think it speaketh better things to them then indeed it doth some guess at it some mis-interpret it and some repeâ—l it whereas if they were soberly reflecting on and impartially looking to their manner of proceeding in every thing they would see that they mistake their Conscience exceedingly This then is the first defect viz. a defect in the Judgment The 2d Is a defect as to singleness and sincerity in the natural mans best condition such are never single when at their very best even when they are most serious in Prayer they are but going about to establish their own righteousness when they fast and give alms and the like it is that they may have some ground for a good opinion of themselves or that others may have a good opinion of them being always acted from selfy motives and for self-ends A 3d. defect Is the want of unbyassed Affections these being partial and byassed will put the man to reason and dispute for the silencing of his Conscience and this eye not being single the whole body is full of darkness Affections being inclined or sweyed to this or that side they will seek to â—way Conscience to that side they incline to This is it that maketh some to follow after and to haunt the company of those who are erroneous in their judgment notwithstanding that they have good reason to the contrary laid before them from the Word of God which they reject and that without challenge being quite byasâ—ed and prejudged in their affections thus many natural men lay this for a conclusion that so much only is Holiness and that no more is needful and what is more is but superfluous niceness and so they prejudge their Conscience by that 4. It is defective in this that it maintaineth not its peace nor answereth its challenges from Christs blood it is not sprinkled with clean but with foul Water to say so it may be it putteth the man to take on some resolution or to come under some vow as to somewhat that it may be is no commanded duty of Religion not hath any valuable influence upon it or he will as it were sprinkle his Conscience with his tears thus many will grant that they have sinned but withall they think and will be ready to say that they have a good heart or a good meaning or that such and such a man well esteemed of hath such a sin and is as guilty as they are or that many have had such siâ—s who yet have gone to Heaven on such and others the like pitiful grounds they found their peace and by such silly shifts they seek to quiet their Conscience yea sometimes from the consideration of the possibility of pardon many conclude confidently that they are actually pardoned We shall forbear to say any thing further at this time God
there is no healing of his wound till a word from God himself do it It is on the contrary an ill token when a Conscience seeth sin and can speak peace to it self on this ground that there is mercy in God and yet never applyeth the blood of sprinkling to purge it from dead works nor seeketh to have the Word spoken as it were from Gods own mouth and on the other side the legal Conscience will make amends to God will give him Sacrifices enough and perform many duties to him looking for his acceptance only on account of these and that is as ill a token but a good Conscience resteth not on any of these but though it hath the sacrifice of a broken and contrite spirit to offer to God yet it doth not rest on that nor on any duty but is put beyond these to rest on Christ and on his Sacrifice Purge me with hyssop c. saith David Psal. 51. And this is a clear and certain differencing mark even to consider well whereon Conscience resteth for peace after a challenge and to make sure that it resteth thus on Christ. A 3d. Character is That a good Conscience will both challenge and speak peace at one time it can stand up and defend it self against a challenge thus when the Law on the one hand comes and charges it with many defects in duty and denounceth wrath against it because of these it will humbly take with them and yet on the other hand in the very time it can betake it self to Christ and produce a word of peace that it hath ready at hand from him this we may see in Paul 1 Tim. 1. 13. I was says he before a blasphemer a persecuter and injurious but I obtained mercy It is an evil token when men either have only challenges and no peace or only peace and no challenges at all as it is also an evil token to offer to maintain peace by shifting challenges or to give over pressing after and maintaining of peace by giving way to challenges But it is a good token when Conscience can take kindly with and be humbled under challenges and yet debate against them so as to keep and maintain peace and can give a warrand for its doing so which is indeed a great practick in Religion we may see a clear instance of this in Ioâ— who saith chap. 7. 20. I have sinned what shall I do unto thee O thou preserver of men where he acknowledgeth that he hath sinned and cannot make amends and yet chap. 27. 4 5. he saith with holy boldness and peremptoryness My lips shall not speak wickedness nor my tongue utter deceit God forbid that I should justifie you till I die I will not remove my integrity from me When God speaketh or seemeth to speak wrath his angry countenance driveth him not away from him though saith he chap. 13. 15. he should kill me yet I will trust in him but I will maintain mine own ways before him and vers 16. an hypocrite shall not come before him The Hypocrite or legal man giveth it over when he is thus put hard to it â— though it be easie for him to presume while the Law and Wrath break not in yet when the Law cometh Sin reviveth and he dieth as it is Rom. 79. it is easie to have peace so long as God speaketh not down-right against it but when he cometh to set all a mans sins in order before him he will with Iudas run and hang himself rather then abide that tormenting Conscience of his terribly denouncing war and wrath from God against him A 4th Character is That a good Conscience will love to entertain and welcome a challenge but an ill Conscience cannot abide nor endure a challenge and if it could it would have Conscience always silent and quiet when yet it should not be quiet neither hath it any ground to be so He who hath a good Conscience is glad to have sin discovered and Conscience kept waking he thinketh a sanctified conviction of sin a valueable mercy and the reason is because he aimeth not so much at this to have peace in himself as to have a good and solid ground of peace betwixt God and him and to remove what may mar it whereas the Hypocrites great design is to have peace on any terms and by any means and therefore when a challenge cometh closs and home to him it is quite marred It is on this ground that a tender soul will designedly aggrege sin and even foster a challenge as David doth Psal. â—1 Against thee thee only have I sinned whereas a Saul will defend his own sinful practice and seek to shift the challenge as we may see 1 Sam. 15. 10. yea I have keeped the commandment of the Lord saith that proud Hypocrite A 5th Character or Difference is That a good Conscience maintaineth its peace both from the Law and from the Gospel and will needs have peace in some measure in respect of both else it will not be satisfied The evil Conscience again taketh its peace from the one and not from the other and so taketh a wrong rule or ground for founding and trying of its peace An honest man that hath a good Conscience hath respect to the Law and will not thwart it yea the challenging and condemning part of it is welcomed and the threatnings of it have influence on him to make him fear and as he respecteth the Law so he respecteth the Gospel and looketh well to Believing Repentance Self-searching Examination Meditation and to his manner of performing these and of all his other duties that none of them come in the place of Christ or get any thing of that which is his due and though he seem to himself to have faith in Christ if he endeavour not to have Holiness going along with it he dare not speak peace to himself But on the contrary the legal man or law-conscience if it be in good terms as he supposeth with the Law it looketh not to the duties of the Gospel whether the man be indeed fled to Christ or be in good terms with God through him and on the other hand the presumptuous Conscience when it heareth the Law and the threatnings thereof it â—ome way tusheth at these and under pretext of betaking it self to Christ it teareth as it were away the Law and this mistaking halving and dividing of the rule maketh many men think that their Conscience speaketh good to them when it doeth not so but hath rather ground to speak evil and wo. And in the by ye who think ye have good Consciences try them by this mark if ye walk humbly under Conscience-convictions taking with them and if they be welcome to you as well as a word of peace A 6th Character or Difference is That a good Conscience is holily jealous and suspicious while an evil Conscience is presumptuously confident and bold we say a good Conscience is suspicious and therefore is often putting
it self to proof and tryal taking the sentence of Conscience to the rule and trying it thereby and taking the answer on deliberation and not off-hand or by guess because it knoweth Conscience is but a servant and therefore will try if it speaketh its masters even Gods language to this purpose saith the Apostle 1 Cor. 4. 4. I know nothing by my self yet am I not hereby justified it will either have Consciences sentence and Gods sentence going together or else it will reject and cast it whereas the most part of men satisfie themselves with the sentence of Conscience and look not after Gods sentence and mis-interpret Conscience and take its first word as it were and put it not to the tryal Ah! is not this true of many of your Consciences ye think ye have peace and that all matters are clear and well betwixt God and you notwithstanding ye be secure ignorant or profane but when do you put your Conscience to the tryal ask your Conscience if in all the Word of God peace be spoken to the Wicked or to any that is not sincerely aiming and endeavouring to be holy consider that word Psal. 85. vers 8. The Lord will speak peace to his people and to his saints there is not one word of peace for the profane and unholy How then can your Conscience possibly speak peace if it presume to do it will most certainly beguile you and therefore as ye would not be deceived sollow not neither lay weight upon every word that Conscience speaketh as to your state especially at first but try it by the Word or take its sentence to God and to the Word and see how he approveth of it and how his Word doeth warrand it for as Solomon saith Prov. 30. 12. There is a generation that are pure in their own eyes that are not cleansed from their filthiness There is yet on this side a 2d Question viz. If Conscience may not only think it self to be right but think so in a high degree so as even to be perswaded of it when yet it is wrong Answer Without all question it may And here we may speak somewhat of a deluded Conscience which is a Conscience that not only is wrong and erreth and speaketh good when there is no ground for it but a Conscience that hath these two things beside in it 1. It hath a perswasion that it is right 2. It hath the affections somewhat stirred by it and a sort of joy in the thing whereof it is perswaded It 's I say a Conscience that not only speaketh good without ground but hath a perswasion that it is right and a kind of joy in it's way That there may be and is such a Conscience among the generality of Professors cannot be denyed and is clear from what the Apostle says Gal. 5. 3. This perswasion cometh not of him that calleth you There is a perswasion and yet not of God and for the other to wit That there may be a joy in the thing see Gal. 3. 1. O foolish galatians who hath bewitched you They had a sort of conceit and fainness even to a kind fascination and Bewitching conceit of their being right neither was there any dealing with them to draw them off that way There are Four sorts of these Consciences among Professors according to Four several rises that they have none of which will warrand them to think themselves to be right The 1. Rise is from laying too much weight on supposed reason There is a kind of delusion that ariseth from this ground which was it wherewith the Galatians were carried away having heard first from the Gospel of the righteousness of Faith And thereafter from some false Teachers of the righteousness of the Law as necessary to be added to it in the point of Justification They thought there was good reason for such a Doctrine and that no loss nor prejudice could come by it and therefore they did joyn both together The 2d Rise Is when men lay too much weight on great though yet but common Gifts as on liberty in Prayer and warmness of the afâ—ections therein on Preaching notably and one standing it out in sharp Tryals with the approbations of others it may be even of the best or when they have been helped to do some extraordinary things as in the Primitive times some Professors were helped as Gods Instruments to cast out Divels to speak with tongues c. who yet were not sound at the heart it is on this ground that Christ goeth when He saith Luke 13. 27. And Matth. 7. 22 23. Many shall come to me in that day saying Lord we have prophesied in thy name and in thy name have cast out devils and done many wonderfull works All which are as I just now said but common Gifts though some of them at least extraordinary and when men come to have any measure of these beyond others they will not be beat from it but will go to death with it that all is right with them The 3d. Rise is from some supposed spiritual sense and comfort and from some flashes of joy These temporary Believers spoke of Matth. 13. and Heb. 6. 4 5. attained to some tasting of the good Word of God and of the powers of the World to come such as once come this length do what they will and live as they will have it as it were alwayes sounding in their ears nor suffer they it to go out of their heads that such and such a day they met with God and that he spoke peace to them and therefore they are perswaded that matters are right betwixt him and them and yet all this while they may be unsound at the heart The 4th Rise is From folks habituating themselves to speak good to themselves and from maintaining their presumption and dulling and deadning their own Conscience whereupon in Gods righteous Judgement Conscience becometh a plague to them so that they will dispute and debate with and against any Minister Neighbour or Friend that would convince them of the evil and danger of their State and Condition and the heart being by them thus deceived speaketh and pleadeth for them and deceiveth them back again they are honest â—olks and were never heard with their Neighbours none have any thing amiss to say of them and their own Conscience justifieth them and what should more Thus having put out their Light and blinded their own eyes they have constrained and some way necessitated their Conscience to cheat deceive and beguile them Such as these are spoken of Isa. 44 20. He feedeth on ashes a deceived heart hath turned him aside that he cannot deliver his soul nor say is there not a lye in my right hand The heart is ordinarily taken as was hinted before for the Conscience in the Old Testament accordingly Iob said His heart should not smite him while he lived And it is said Davids heart smote him Now such a man as is here spoken of his deceived
them we may be helped clearly to know 〈◊〉 is pleasing to him and profitable to our selves concerning which councellours we may not only safely but with highest assurance say that they are happy who hearken to their Advice and Council That which we have have been speaking of from this v. Is the right way of discerning the Advice and Counsel which the Conscience gives That so we may be the more able clearly and distinctly to follow it And in prosecution of this ye may remember we came to answer that Case or Question what men are called to or what maybe their duty when after some pains taken to know Consciences Advice and Counsel they do not discern and take it up Seing experience tells us that sometimes there may be Darknesse even when men would have Light In Answering of this we gave you this Direction in the first place after the premitting of some things for clearing of it That such as are thus in the Dark would once put themselves to it to try whither their Darkness proceed indeed from Conscience or from some Distemper and Tentation within letting and hindring them from taking up that which Conscience sayes till once this be clear men cannot make great progresse for if they should studie to have Conscience speaking and yet have their own ears stopped this seems to be but lost labour There is some other thing called for that once they may be in a quiet and composed Frame to hear what Conscience sayes to them A ad Direction for Answer to it is When men cannot discern any Temptation or Distemper in themselves but that they are content to hear what Conscience would say to them and yet cannot take it up then they would set themselves to try whither that silence proceeds from some sinful Cause in themselves justly procuring that silence of Conscience as a punishment to them or from some Soveraign Cause in God ordering that silence to try them and to humble them and that they may by being keeped a while in the mist more singly give proof of their dependency on him For as in other affictions so in this sometimes God will exercise his Soveraignity and if it be once known to be for tryal the thing that we are called to is sweetly silent submission to God and allowing him so to dispose of us as he pleases As that Word Isa. 50. v. 10. holds forth He that walks in darkness and sees no light let him in that Case stay himself on the Lord He may be keeped quiet and from thwarting with God if he can take up that to be his design But if some sinful Cause hes procured this Men are put to it as they would not ly under any effects of Gods anger to be dealing with him to have that cause that hes brought it on removed that in due time this sad effect of it may be removed also It is true that as in other Cases so in this it is not Ordinary nor Common for God to afflict His People with Darknesse without some sinful Cause And we may easily know that among men who have corruption in them there is no tryal that comes on them but there is some cause in themselves that may procure it and so may keep them in the dark if God should narrowly mark it And hence we may gather that it is very difficult to discern rightly by clear evidence the one of these from the other Yet we think in every case it is not absolutly necessary for godly persons to conclude a designed controversie for sin though they can never go wrong to take with sin albeit yet they would not alwayes bind it on God as if he were quarrelling for it though he might very justly do so Therefore we shall offer Four Differences and then qualifie them and give some Directions how to walk in every one of these Cases First Then We conceive when the silence of Conscience and Gods refusing to intimate his mind by it proceeds from a sinful cause procuring it in a Person it will readily look more horrible like and will have some impression of anger on it when it comes out with such a word as that 〈◊〉 10. 14. Go and cry unto the gods which ye have chosen c. And there is good reason for this that if it be an effect of sin or of anger for sin it should look liker anger then when it is an effect of Gods meer Soveraignity which may stand well with his being in good terms with that person whom he so tryes Secondly We think the hiding of Gods face and silence of Conscience when it proceeds from sin as the Cause readily point out some particular ground of challenge for which the Conscience keeps silence it hath a word of reproof with it for some particular fault as in that same place ye have done this and this sayeth the Lord Though I have brought you out of the land of Egypt yet ye have served other gods therefore now I will deliver you no more Conscience though it will not in that case give an answer to the thing that is asked at it yet it will give a reason wherefore it answers not and will point at somewhat that may make it known that there is just ground for it's keeping silence Iob being thus smitten in holy Soveraignity Sayes to God Chap. 10. 2 Tell me wherefore thou contends with me He is indeed now somewhat jumbled being exercised by the Soveraign Holy Lord and his exercise is not so much for this and that sin in particular as to know wherefore God deals so with him 3dly When this silence of Conscience proceeds from a sinful cause it leaves the Spirit of the Person in a far greater distemper and confusion then whenit proceeds meerly from Gods Soveraignity For this having it's rise from Sin it hath the greater influence to the stirring of corruption Therefore in such a case as this men are much disposed to sret as ye may see in Saul and others who were ready when God answered them not to take another and sinful way of their own But when God exercises in Soveraignity as the Conscience hath readily more quietnesse so there is more sweet Submission and Patience 4ly Persons would take a reflect look on the frame of their own hearts before their darknesse came on them 〈◊〉 they were carelesse and carnal secure untender and remiâ—s in stirring up themselves to obtain Light from God If darkness or any other affliction come on them in such a case it speaks this That they were sadly surprized in that distemper but if it come on them at such a time when they have a Testimony within them that they were making Conscience of their Duty it would seem to say that God is not looking so much at their sin as to some Sovereign end â—e would bring abouÌ„t by that Rod If ye consider holy Ioh who is the eminent Patern of Gods exercising a a man Soveraignly the Case and Frame
do all to the glory of God We should choose that state of life and calling and so in other such things that may conduce most to the glorifying of God So we are to enter in the Dispute or Debate whither may this or that contribute most to that end and accordingly the Conscience may well rest quiet if it once come to any clearness that this or the other contributes most to Gods Glorie therefore it should be followed The 2d General Rule is 1 Cor. 14. 26. Let all things be done to edifying There is a difference between things lawful and things expedient or edifying All things are lawful for me but all things are not expedient all things are lawful for me but all things edify not Sayeth the Aposile 1 Cor. 10. v. 23. There is an expedience and regard to the edification of our selves and of others that we would be sweyed with as whither the doing of such and such a thing at this time or another will edify others most and profit them most as to the saving of their souls or help our selves most in the mortifying of some Lust or in furthering of us to some Dâ—ie Here Conscience is to close with and to cleave unto that which is most edifying A Third General Rule is Phil. 4. 8. Where when the Apostle is shewing them a way how to walk as we suppose in the same kind of things Whatsoever things saith he are true whatsoever things are honest whatsoever things are just pure lovely and of good report To wit with those that are able to judge aâ—ight of things that are so think on these things There are many things lawful that are not honest many things lawful may not have a good report and many things that are lawful may not be lovely Now when two lawful things are before us we would consider which of the two are most Christianly honest and most Lovely which of them hath the best report and is best thought of among them that can discern best and though a thing be lawful in it self yet if it be not honest and of a good report it may give cause of ill speaking that is not to be allowed As for instance suppose in the matter of Marriage there be two single people it is lawful for them to Marie Yet suppose them to be unequal as to their Rank and Quality the one a great Man the other a poor Woman and despicable or contrarily or vastly unequal as to Age or Parts and accomplishments and that such a match is not honestly reported of Or is not counted gracious and tender like in a professoâ— of Religion Man or Woman though it might be simply lawful yet in that case He or She is to walk according to the Apostles Rule even according to this Rule Particular Circumstances I grant will very much vary the the case Yet that Rule would be still tenderly looked to A 4th General Rule is 1 Cor. 7. 17 and 20. As the Lord 〈◊〉 called every one â—o let them walk let every man abide in the same calling wherein he is called Which supposeth that Christians being once clear that the Lord hath called them to be in such Callings and Stations and to sustain such Relations as of Magistrats Ministers Merchants and Tradsmen Husbands Wives Masters Servants They should for keeping a good Conscience continue quiet and satisfied in them without covering pre-posterously or itching curiously to be out of them and without daring to move from them without a clear and convincing call from God and that they should make Conscience to discharge the respective duties incumbent on them by vertue of these Stations and Relations while they are in them The other thing we proposed was some helps toward the right application of these Rules And here there is great need to look very narrowly to our own way of proceeding I shall name Four things in reference to this The First whereof is that though we walk according to a particular Rule yet we must have a special respect to circumstances that may have great influence upon varieing of the Case and would therefore be well observed for Cases at all times and in all persons are not a like There is a time sayeth the wise man Eccles. â—3 for every thing under the sun Sometimes folks ought to speak and sometimes they ought to keep silence sometimes to laugh sometimes to weep sometimes to get and sometimes to 〈◊〉 and so of every thing under the Sun and here we would consider the Person who does such a thing it may be honest in one person and not in â—other Thus Nehemiah sayes should such a man as ◠〈◊〉 Especially more noted Christians should look to this Then we should consider the place wherin such a thing is done and the 〈◊〉 〈◊〉 〈◊〉 it is done We would also consider the consequences that may follow on the doing of such a thing both as to the persons self that his own peace be not marted and as to others that they be no way stumbled or made worse We cannot apply such or such a particular practice suitably and aright to the Rule except we present and offer the Case to be tryed by the Rule according to all it's circumstances A general view of such and such a Case and of the Rule will not do the turn here A 2d Help For making application of the General Rule is that we would look well to Gods Dispensations and to these things in his way of dealing with us inwardly and in his providence to us outwardly that would seem to point out â—o us one thing rather then another this rather then that Providence it 's true can never make a new Dutâ—e or a thing that is sinful to be lawful but Providence may tell a man when he is called to put in practice such and such a positive Dutie As for instance where he should live and in what state of life because providence may sometimes shut such a door that he cannot win out and open another He would in this case take the way that God in his providence offers and points out to him As suppose a person undertaking a Journey or Voyage about his lawful affairs and he knows not well what â—ellow travellers or what Fellowvoyagers he may have such a fair occasion is offered and it may be not another for going to such a place he may quietly take that occasion as that which providence seems to point out to him Thus the Apostle Paul Acts 21. finding a Ship going to or near the place whither he was bound steps in without asking what company was in her such cases are frequently incident when either on the one side God in his providence opens this or this way and door and not another or on the other side when he seems to open two wayes and they are both lawful and alike obvious Then we would look which of these contributs most to the glory of God and which of these seems to
pursuing our selves as if we were pleading for God against our selves and hereby endeavouring a composed and fixed divine frame of Spirit as being in a special way before him whose deputy the Conscience â—s and in such a frame reviewing our heart and way it will not be every Frame nor any common frame of Spirit that will fit and dispose to go rightly about this businesse 3dly We would be frequent in this Duty and would not sufâ—er reckonings to run long on for if they do it maketh the work the more difficult and thus alace it is with many They have been so long a esâ—aying of it and so little in it that they think it a desperat businesse to set about it now Whereas if men were weekly dayly and on the back of every Duty or Action stating and putting by their accounts it would be a great deal more easie It is with many as to this as it is with these who have a multitude of businesses on their hand râ—velled confused and through other Or as it is with these who have suffered their accounts to ly long over unfitted Whereas he that is dayly in this work is like a man that every day fitting and justing his accounts doth it easily and with little pains And therefore the Direction in short is that these who would have their spiritual Accounts easie would not suffer them to run long on 4ly We would be much in Prayer begin it with Prayer and carry Prayer along with it and aâ— the heart starts our from it by a look by a darted up-bâ—ink or eâ—aculation to God bring it back again and arrest it as it were and fix it before the Lord because the heart cannot possibly be kept any the least moment in Gods company if it be left to it self There would be a frequently renewed looking up to him to fix it I will saith the Lord Zech. 12. 10. pour upon the house of David and inhabitants of Ierusalem the spirit of grace and supplication they shall look upon him whom they have pierced and shall â—ourn Christians are then tenderest when looking to God and so fittest for this Duty and would therefore be much in it 5ly We would not only look on it as a Duty but as a mean exceedingly contributive to our spiritual good to the preventing of sin to the promoving of 〈◊〉 to the keeping of our Conscience calm and quiet and to the attaining and maintaining of Peace as hath been said There are many things which we count to be hard and difficult because we consider not the great profit of them Therefore to make this insuperably like difficult Duty the more easie we would fill the eye of the Soul with the many and choice advantages that come by it O! such mortification of Lusts such progress and advances in holiness such thriving and growing in Grace with many other notable effects that it through Gods blessing produceth 6ly To make it easie we would in the going about it have a manifold respect to Jesus Christ by the exercise of Faith on him both in the undertaking and performing of it There is a respect to be had to Christ in all Duties but here as I just now said a manifold respect would be had to him 1 A respect would be had to him as our peace who only can purge and pacify the Conscience and take away guilt and wash us throughly from it It may be some under-take self-examination as a sort of pennance or whipping of themselves and indeed in that case it cannot but be a very hard exercise when they mind nothing but the bare ripping up of their sores and the making of them as it were to bleid but if they went about it with respect to Christ to bring and drive them to him as to the Physician that would make them to endure the smart and pain and would make the Duty far more easie the 〈◊〉 end of self-examination not being simply to affâ—ict us but to send us to Jesus Christ for cure 2ly Respect would be had to him not only as the healer of our sores and wounds but also as the inablet and strengthner of us to take a seriously reflecting view of them and to look upon them indifferently universally and impartially The First way of looking to him maketh us to go about this Duty not heartlesly but with hope And the Second way of looking to him for influence and help from him strengthneth us 3ly Respect would be had to him as the pardoner of Sin which is more generally hinted at in the first Respect and therefore as Sins are discovered in the search they would be brought to him for this end it makes it a very â—oilsome and unpleasant â—xercise when Souls come only to the Bar of Conscience to get its Sentence that mightily faints and they are ready in that case to rew that ever they looked after and searched out their Sin when they find nothing but bitterness in it Therefore we say that when a man hath gotten the Sentence of his Conscience he would come forward and bring his Sins to Christ and lay himself and them at his Feet and when Conscience hath past the Sentence of Condemnation on him he would flee to him for Abâ—olution This would make self-examination not to have such un-pleasantnesse and bitternesse in it as otherwayes it hath and can hardly but have and would much prevent our scarring at â—t and being frighted from it A 2d Objection Is this That some may think and say that if they shall essay this exercise they know not where to begin their condition is so confused that its like a revelled hesp or parcel of yarn they cannot find an end in it partly through their long and great neglect of the Duty partly through the confusion of their Spirits and their Sins looking out on them with a very formidable aspect To which we would Answer 1. That though it be so yet the Duty must not be delayed nor neglected The longer it be ere ye begin it will be on these and other accounts still the more difficult Therefore ye would fall the sooner about it and the more seâ—iously about it with the deeper humiliation for so much and so long neglecting of it and the greater dependence on God for his assistance to win at it 2ly In your going about it when ye discover much sin and find your case to be very confused if ye dar not hazard to wade as it were into the very midst of it at least at first ye would endeavour to piâ—ch on some particulars wherein ye may be distinct as Souldiers use to do with an Army that is too strong for them they are bussie in gathering up the Sâ—raglers as they come at them and fall on some smaller Parties Therefore such of you as seriously and sincerely mind this great work of self examination though ye may incline at first to fall in on the very bulk and heap of your Sins yet honestly
Testimony yeelds which are Fourfold 1. It hath with it inward quietness strength and comfort The well grounded approving Testimony of the Conscience calms the heart amidst all storms of outward troubles or of inward challenges and tentations and puts them all to silence it doth fortify the heart to bear out in what ever tryal it proves not only comfortable in the holding off challenges but hath a joy and refreshing flowing immediately from the very Testimony it self even a singularly sweet joy that floorishes and flows over and above these and keeps the heart in a calm serenity The peace of God sayeth the Apostle Phil. 4. 7 shall guard your hearts and minds through Christ Iesus Consciences Testimony warrantably speaking peace is like a garison planted about the heart keeping it as an impregnable and invincible strong Hold or Fort So that no troubles nor temptations from without nor stirrings of Corruption or Challenges from within do sooner to say so set out their head but it overmatcheth them and preserves the heart quiet in despyt of them all 2ly This does also accompany this Testimony as a ground of joy even the clearing up of the persons interest in Christ and the evidencing of their sincerity and the truth and reality of the work of Grace in them Which is very strengthning and comforting when a man hath put his way to the tryal in the court of Conscience and found it to be squared according to the Rule of the Word and hath Consciences Testimony therein for him It sweetly evidences to him his sincerity and so the truth of his interest in Christ which is attended with unspeakable joy 3ly This Testimony gives boldnesse and accesse with confidence to God to go heartsomly and familiarly to him in prayer under the multitude of temptations crosses and reproaches and is not this ground of great refreshing and joy When a man may go to God and pour out his very heart in his bosome may not only tell him what he needs but also expect a gracious hearing and return from him in whatsoever is needful If our hearts sayes Iohn 1 Epistle Chap. 2. v. 22. condemn us not we have confidence towards God and whatsoever we ask we receive of him because we keep his commandments and do these things that are pleasant in his sight Though the man be empty-handed for the time and hath not in himself whereupon he can be for the honour of God either by suffering or doing he may with humble boldnesse present his suit to God and expect from him whatsoever is good and needful for the man himself and what ever may be for his own honour in him and by him 4ly This Testimony of a good Conscience hath attending it a clearing up-making fresh and lively hope of eternal Life and of a comfortable glorious and satisfying out-gate from all the difficulties temptations and troubles that he is in at present or may be in for the future it will make him according to his measure say as Paul doth 2 Tim. 4. 7 8. I have fought a good fight I have finished my course I have kept the faith Hence forth is laid up for me a crown of righteousness c. And by thus clearing up the Christians hope of eternal life an entrance is ministred unto him abundantly into the everlasting kingdom of our Lord and Saviour Iesus Christ as Peter hath it 2. Ep. ch 1. v. 11. And must it not be exceedingly and even unspeakably refreshing and joyful to the Christian to have all these trysting together in his Case even while he is here sojourning in the earth doubtlesse it must The First Use of this Doctrine serves for exhorting and beseeching you all to study and be in love with a good Conscience its unknown what solid sweet peace and joy ye may have by it O! Endeavour through Grace to be so tender straight and upright in your aim to have a good Conscience in all things that when ye reflect on your way ye may have its good Testimony There will most certainly be more peace found in this then in the greatest abundance of all earthly comforts though combined together at their very best Can any of these calm a mans mind in a storm of challenges for sin and of the terrours of death Do they not often rather leave men in greater anxiety and perplexity then if they had never injoyed them Yea often in the very mean time of these injoyments and in the midst of the carnal joy and laughter that results from them the heart is sad through the want of the Testimony of a good Conscience Therefore we exhort you in the Name of the Lord as ye would have a pleasant and cheerful life and a comfortable and joyful death labour to have a good Conscience in all things that when ye reflect on it it may testify for and speak good of and to you This as Solomon sayes Is a continual feast in Life and a soveraign cordial against the terrour of Death The 2d Use serves To let us see the rise reason and cause of the great anxiety perplexity and vexation that is among most men so that they toil night and day and have no satisfaction it s even this that they do not seek after the peace and joy that are founded upon and result from the Testimony of a good Conscience no wonder that such persons live and die utter strangers to all solid peace and joy which only grow on this Root This is a main cause also of the little peace and great heartlesnesse that is among even Believers themselves that either they are not so seriously endeavouring to have the Testimony of a good Conscience or they are not so careful to draw their rejoyceing from it but are untender in their walk or are as so many Bees fleeing from this flower to the other of worldly injoyments seeking to suck some sweetnesse and satisfaction from them and doe not as it becomes them reflect on Conscience that they may have a Testimony of sincerity from it and that on that ground they may be quiet cheerful and joyful The 3d. Use Serves To discover to us what mighty prejudice flows from and follows upon the neglect of a tender walk which layes the ground of this Testimony and on the neglect of self-examination a main piece of a tender walk which helpeth to draw forth this Testimony and therefore as ye would have this Testimony and the refreshing peace and joy that flow from it in Life and Death and as ye would have a heart holily triumphing over all crosses and difficulties afflictions and tribulations design and indeavour more through grace to have a tender walk that ye may lay a ground for this Testimony and study to be more frequent in Self-examination that thereby ye may extract and draw it forth clearly and convincingly for your peace comfort and joy Could many of you be but once prevailed with to prove and make tryal what a comfortable
beeâ— hearing a Sermon resting on the 〈◊〉 performance when in the mean time they never discerned what it was to perform these duties spiritually they fancy that they are not guilty of breaking the first 〈◊〉 if they have not down-right worshipped any other God but the true God and know no spiritual 〈◊〉 that they are not guilty of murder if they shed no manâ— blood and know not that rash anger is 〈◊〉 breach of that command and murder before God and so in other commands 4ly When providence seems to countenance some particular in mens hand and it goes with them they are ready to think in that case they have the Testimony of their Conscience and so speak peace to themselves as we see in Micah when he has made his Teraphim Ephod and molâ—en image and meets with a vagrant Levit coming along who 〈◊〉 to stay with him Now sayes he I know that the Lord will do me good sâ—ing I have a Levit to be my Priest He looks on providences furnishing him with a Priest as Gods approving of his making these images we will also find in Rachel and Leah two instances of this Gen. 30. Rachel in her barrenness gives Bilhah her maid to Iacob and when she had brought forth a Son she sayes God hath judgeâ— me and beard my voice But Leah when she hath given her maid to him is more express and clear while she sayes after Zilpahs bringing forth a Son God hath gives me my hire because I have given my maid to my husband It is very rare for people when they seem to be countenanced in such or such a particular that they have a great mind for so to reflect on their way as not sadly to mistake there may be something of this even in Believers in so far as they have unmortified corruption in them all which sayes that we have great need and are so much the more concerned to study to be impartial and single in grounding the Testimony of our Conscience that we mistake it not For providence counâ— us in a particular will not if there be no more prove us to be right in it God not having given us that as our Rule to walk by but the law and testimony by which the Conscience being well informed and giving its Testimony accordingly that is the alone Testimony which can yield solid peace and joy For the 2d thing viz. Some false grounds even beside these that men use to rest upon we shall name these four that are very unsound and unsicker and they are implyed in the Text. The 1. is implyed in Godly sincerity for clearing of which ye would take notice that there may be a moral sincerity in mens practices that is not godly sincerity which is opposit to more gross counterfeiting and dissembling This we find to have been in Abimelech Gen. 20. who said to God In the integrity of my heart have I done this The man said not one thing when he intended another this moral sincerity will not prove a solid ground of the Testimony of a good Conscience therefore we see that God plagues Aâ—imelech notwithstanding his moral honesty and sincerity it is true it may extenuat and in some respect excuse a mans fault as it does Pauls persecution who did it ignorantly and out of unbelief and the Iews their zeal which was not according to knowledge but as the thing it self was not warrantable so no such thing can be a solid ground of peace therefore the Iews zeal does not warrand them in that they did nor Pauls persecution to be no sin as neither the one nor the other nor both of them together warrand these spoken of 1 Iohn 16. who in killing the servants of Christ thought they did God good service the matter must be right otherwayes there can never be ground for a good Testimony of the Conscience There is somewhat of this kind of sincerity in many Merchants and Tradesmen which makes them if they be any way morally honest in their dealings to think that they have Religion enough and sufficient ground for a good Testimony from their Conscience but alace this will not do the business nor obtain such a Testimony it is not sure for nought that Paul puts in this word for a ground of his Testimony Godly Sincerity The 2d False ground is implyed in these words not with flâ—eshly wisdom wherein ye may take notice 1. that there is a fleshly wisdom providence or policy whereby many men square their actions and wayes so as the mean they pitch on may reâ—ch their end and they may carry the matter so smoothly and handsomely as not openly to offend though they make but little Conscience in the choice of means but it s not from a principle of Conscience it is but worldly wisdom which will come to nought 2ly Ye may notice here that though this may keep a man sometimes from outward trouble and in a sort of quietnesse of mind and may yeeld him some ground of expectation to gain his point yet it will not give him solid peace nor be the ground of a good Testimony from his Conscience â—ndeed where a tender well informed Conscience rules and bears sway natural wisdom is a serviceable and useful hand maid but when a man designs a good end to be compassed by fleshly wisdom without consulting Conscience in it though he should succeed it will never give him peace Therefore when Paul comes to Corinth to preach the Gospel he declares that he will not preach nor disput to make a shew of his learning or scholarcraft nor to draw peoples respect and applause to himself as the false teachers did but with holy simplicity he plainly iâ—structs them in the knowledge of the truth and reproves impartially their faults and so commits the suâ—cess to God Thus a Minister may sinfully follow this rule or guide of fleshly wisdom to come by a good end to wit the keeping of people from casting at his Ministry these false teachers that were in Corinth who did not it may be preach gross errours and might possibly think they had some good end yet in their preaching through much fleshly wisdom they â—ought themselves and made it their great work to gain the peoples respect and applause by conniving at their â—aults rather than to profit them and to gain their Souls wo wo to such Ministers who wink at the sins of their hearers that they may infinuaâ— themselves on them and court their favours but closly to our point we say that though men should have never so good an end fleshly wisdom and carnal policy will never minister ground of a good Testimony from their Conscience unto them A thâ—rd false ground is implyed in these words But by the grace of God viz as the principle of his actions and walk which insiâ—uats first that there are some good things which men may do not from a principle of grace but it may be from a meerly moral principle of
wherewith he is surprised against which he fights and wrestles seeking after and longing for Victory over them and with which he admits of no truce even when they prevail as for other â—ins they will very readily mar the Believers Peace and Tranquillity The Doctrine being thus qualified and guarded on all hands we shall now at length proceed to the Confirmation of it which is that wherever there is a sincere willingness to be universally honest in our Life and Conversation there is good ground for peace and calmness of Conscience or it is an evidence of a good Conscience and a companion of it It may be confirmed from these grounds 1. Either we must say that no Believer has ever had Tranquillity and calmness of Conscience which were absurd or we must say that these who had it did attain to perfect holiness and needed no Repentance which the forenamed Instances of most eminent Saints as of David and Peter will confute or if we can say none of these two we must needs assert the third viz. That a Believer on his sincere design to live honestly in all things though he come not up the full length he should be at may have Peace 2. That which hath quieted many Believers before us may be a ground of calmness and quietness to us for as the ground and cause is common the effect must also be common But on this ground many Believers have been quieted before us Therefore we may likewise on it quiet our selves If we look thorow the Scriptures we will find the Saints thus quieting and comforting themselves What is the ground that David comforts himself on Psal. 18. 21 22 23. Is it not on this I have keeped the ways of the Lord and have not wickedly departed from my God This sure is not absolute perfection that he means of for we know he had many defects and failings but sincerity for says he All his Iudgements were before me he had honestly designed the keeping of them all I did not put away his Statutes from me he balked none of Gods Statutes I was also upright before him and I keeped my self from mine iniquity The strain of his way was honest and his slips and failings were hitherto its like of infirmity and therefore he has Peace We may see that it was thus also with Hezekiah Isa. 38. with Iob chap. 31. and with Paul Phil. 3. Who was not perfect already but pressing hard towards it A 3. ground of Confirmation is drawn from the Scriptures giving such Characters and Descriptions of Believers and affirming such qualifications of them on account of which they have a testimony from God and ground of holy boldness in their pleadings with him all which look to their honest willingness and sincere endeavour after perfection and not to their attainment of it as we see in Nehemiah who thus speaks to God chap. 1. Let thine ear be attentive to the prayer of thy Servant and of thy Servants who desire to fear thy Name Where we have the asserting of an interest in God and of a kindly relation to him with holy boldness And yet they plead not a perfection in the fear of God but a desire to fear him Their desire design resolution and endeavour was to fear him So Matth 5. vers 6. They are pronounced by the Lord to be blessed who hunger and thirst after righteousness Which speaks plainly no absolute perfection And say they Psal. 44. All this is come upon us yet have we not forsaken thee nor dealt falsly in thy Covenant Though they had many infirmities and failings which they did not deny but take with yet they humbly avouch adherence to God and to his Covenant so as they did not forsake him nor deal treacherously in it they assert their sincerity in cleaving to him notwithstanding of all that came upon them This ground is frequently made use of Psal. 119. and particularly vers 6. Where the Psalmist sayes Then shall I not be ashamed when I have respect unto all thy Commandments as if he had said my Conscience shall not blush nor be confounded but have confidence and quietness though there be not a perfect up coming in obedience to all things commanded if I have a respect to all and an honest design and purpose to be at all 4. it cannot be otherwise if we consider that Conscience will and must be calm and quiet when God accepts of a mans way Now though there be not absolute perfection yet if there be reality and sincerity and no short-coming allowe approven nor consented to but wrestled against and opposed God will accept of our way It s said 2 Cor. 8. vers 9 10. That God accepts of a willing mind according to that which a man hath and not according to that which he hath not If a man improve well seriously and sincerely the outward things given him though there be some providential obstruction to the performance yet on account of his honestly willing mind he is graciously accepted Which holds proportionably in other points and parts of obedience Thus the Lord says Mal. 3. 17. I will spare them as a man spares his Son that serveth him and Psal. 103. 13. Like as a Father pitieth his Children so doth the Lord these that fear him The force of the comparison shews that things are not at perfection in them for then there were no need of sparing or pity but as there is such compassion in a Father that though his Son cannot perform things commanded him exactly and perfectly yet if he be readily and honestly doing what he dow he will spare and pity him and he would be an unnatural Father that should do otherwise So will I do says the Lord with my Sons that serve me and in this respect the ground of a mans peace and calmness is not any absolute perfection in himself but Gods Covenant and free grace and his way of dealing with his own Children who will in some cases say nothing against them and Conscience is not allowed to say any thing where he says nothing Now if it be Asked how this comes to pass We Answer that there are three things that accompany real willingness that contribute to and give ground of peace even though there be failings 1. A real hatred and abhorrence of the sin Psal. 119. 128. I hate every false way There is a keeping at a distance with Conscience wasting sins so that the man not only abstains from acting them but out of Conscience towards God from Filial aw and reverence from love and respect to him hates that which he hates Do not not I says Davia Psal. 139. hate them that hate thee I hate them with a perfect hatred 2ly Real willingness keeps off Conscience wasting-aggravations so that Believers fall not in sins of infirmity with full deliberation Neither do they allow or suffer themselves to ly still in them Now it s such as these that especially wound the Conscience and
how a defiled Conscience may be purged and how we may recover losed calmness and peace then it is to know how a good Conscience may be win at for indeed if all our peace and tranquillity of Conscience depended on our own holy walk only it would be but a heartless and comfortless work to speak of a good and calm Conscience on that ground but this is the great the very great advantage that we have by the Gospel of Grace which as it shews the way how to prevent a quarrel from and so a wound unto the Conscience so it shews the way how a quarrel and controversie drawn on may be removed and this is the thing that now we would speak a little to from these words wherein the Apostles scope is to hold out to the Iewes the weakness of their ceremonial worship sacrifices and washings and the sufficiency of Christs sacrifice to do their business and to bring them from resting on that ceremonial worship to rest upon Jesus Christ alone and one of the arguments that he makes use of for this end is That no legal or ceremonial worship or service could make him that did the service perfyt as pertaining to the conscience as he sayes v. 9. None of these things could give a man peace before God and his own Conscience but that on the contrary the blood of Iesus Christ is able to purge the conscience from dead works And to bring a man that is in a state of peace and freindship with God after he hath sinned and thereby defiled and wounded his Conscience back to that same peace and calmness that he had before he sinned and make him in some respect as quiet and calm as iâ— he had not sinned And therefore the blood of Christ must be infiâ—ly preferable to all these ceremonial sacrifices puâ—gings and washings which probably they inclined to joyn with him In the words read the Apostle illustraâ—s and confirms the efficacy of Christs blood by comparing it with the ceremonies of the Law obviating an Objection which is this The ceremonies of the Law had a good use and why then will ye cry them down He Answers they had an use as they respected Christs Sacrifice that was in due time to be actually offered and as they â—ed it and also as to a ceremonial cleansing or holiness but they could not as pertaining to the Consciâ—nce make a man perfyâ— And sayeth he if these ceremonies had an efficacy as to the outward man and making ceremonially and externally clean or holy how much more shall the blood of Christ be efficacious to the cleansing of the Soul and inner man If the ceremonies of the Law had an efficacy toward the admitting of a man to external ordinances how much more shall the blood of Christ have an efficacy to purge the Conscience from dead works and to take away the sting and guilt and the defilement also of sin and to make it quiet and so to capacitat the man to be adâ—tted to real fellowship with him in his ordinances That the comparison may be the more clear he uses â—ere a threefold distinction 1. Of a twofold uncleanness one of the flesh or outward man another of a mans Sâ—ate and Conscience before God The first related to the mans practice and made him that was ceremonially unclean to be thurst without the camp and to continue so till he was legally cleanâ—ed The second marred the mans peace before God The 2d distinction is of a twofold Court wherein this uncleanness is charged upon the man The one is a Court wherein the mans flesh iâ— as it were judged and that is by men according to his external prosession the other is a Court wherein his spiritual 〈◊〉 is judged and that is his Conscience In the first Court if the moral Law charged him not with guilt it was not asked whether his Conscience was guilty or not but he was on his outward cleansing admitted to Church priviledges but the second Court which is called the Court of conscience looks not aâ— things as they appear before men but as they are before God and therefore will challenge when men do not challenge The 3d. distinction is of a twofold Sanctification The first is that of the flesh spoken of v. 13. And that is when a man is made externally clean or holy whereby he is admitted to the congregagation The other is that which is inward which admits not only to external Church-fellowship but to real internal-fellowship with God and to peace and calmness of Conscience Now for quieting the Conscience and for giving a man peace he tells them that though these external ceremonies admitted him to the congregation yet they did not purify his Conscience but that notwithstanding of all these the quarrel was not taken away before God and so they could not be the ground of inward peace nor bring it in to the mans soul and Conscience but that its the blood of Christ which only doth that and therefore his sacrifice is more excellent then all these ceremonial Sacrifices sprinklings and washings for it admits a man to peace with God and gives him quietness in his own Conscience To leave the comparison then We have in the latter part of these words which we intend to insist on a notable effect and the great efficacy of Christs blood in purging of the Conscience holden forth in these particulars 1. It is implyed That the state of a mans Conscience by nature is this viz. It is polluted and defiled by dead works 2. That the great mean whereby the Conscience is purged and made clean is the blood of Christ. 3ly The end wherefore the Consciences of men are made clean is that they they may serve the living God 4. The proof and demonstration of the efficacy of this blood in these words of the former part of the verse The blood of Christ who through the eternal spirit offered himself without spot to God Is taken from the excellency of the sacrifice of the preist and of the altar whereby the sacrifice was sanctified We shall in passing Observe a few things that may make way â—or clearing of the words and for that which we chiefly intend to speak to from them And 1. Observe That the state of mens Consciences by nature is That they are polluted by dead works which are such works as are to be repented of as the Apostle sayes of them Heb. 6. 1. Whereby he plainly insinuats that sins are called deaâ— works for three reasons 1. Because of a dead principle they proceed from they flow from man that is dead by nature as to any spiritual life dead in sins and trespusses and even the sins of Believers themselves are such as proceeding from them in so far as they are not quickned and renewed 2ly Because of their demerit and that which they deserve which is eternal death final continuance wherein doth at last most certainly bring on eternal death 3ly Because though a
Saints by the falling but of some hot scalding drops of Gods fatherly wrath and displeasure have been brought neer the length of wishing rather for strangling though mercifully keeped from it and made to abhorre it then life As it was with non such holy Iob who looked on death a violent death as an easie matter be what it was to be under the sense of wrath and to be set up as the mark for Gods arrows to be shot at the venome whereof to his apprehension drunk up his Spirits though all the while he was kept up in the faith of his interest in God and of his love to him To his purpose Human heavily complains Psal. 88. I am afflicted and ready to die from my youth up while I suffer thy terrours I am distracted If it be sometimes done thus in the green trees even the greenest what shall be done in the dry Now the Conscience is in a special manner the receptacle of all the terrors of God it must therefore certainly be a very ill thing to have an awakned ill Conscience If an ill and unpurged Conscience be silent and a sleep it s in some respect worse for it hath this black and dreadful awakning abiding it and the longer it sleep and keep silence the the wakning will be the more terrible and its cryes the lowder It s all the while of its silence and sleeping treasuring up more wrath whereby the poor wretch will be payed home with multiplyed increase of terrour and horrour O! that ye knew how evil a thing how very evil a thing it is to have a Conscience not purged from dead works a Conscience not sprinkled with the blood of Jesus Christ as no stranger can intermiddle with the joy of a mans Spirit who hath a good Conscience a Conscience sprinkled and purged by the blood of Christ so no man can to the full represent to you the exceeding terribleness of the terrour of an evil Conscience when awakned by the wrath of God pleading and pursuing a quarrel with the Soul which quarrel he is infinitly powerful to avenge It would be very suitable to be often enquiring at our selves what is become of the quarrel and what solid ground of peace and confidence towards God is there We will all most certainly and inavoidably be put on this great tryal O! suffer not your selves to be so far deluded as to think that a silent and stupid Conscience is a good Conscience and hath no danger with it which is as great folly as to think that a feeless and benummed member of the body is thereby in â—o danger nay the danger is so much the greater 2ly Observe That though all men naturally be under thiâ— evil of an unpurged Conscience yet in the covenant of Grace God hath laid down a way how sinners may get their Consciences purged This is the Apostles scope in both these scriptures even to lay a solid ground for the consolation of Believers and for a high commendation of Gods grace viz. That by application made to the blood of Jesus there is as a real purging of the Conscience from sin win at as there was access made to persons ceremonially unclean by these sacrifices and washings under the Law to external Church-priviledges being ceremonialy cleansed thereby which is not so to be understood as if the sin committed had never really and actually been so as the purged Believer should neither remember it nor repent of it that is not at all the meaning of the Doctrine but it is to be understood legally that as to the removing of the guilt of sin and as to his having peace with God and in his own Conscience it is purged so as sin cannot stand in the way of his expecting Gods favour nor simply in the way of his delighting himself therein more then if it had never been though the man be the debitor yet there is a way laid down in the Gospel covenant to declare him free even as a man that has plaid the dyvour or bankerupt though he cannot simply and in all respects be made as if he had never been so yet by anothers paying of the debt he is before the Judge acquited and is reckoned free of the debt as if it had never been contracted or owing and as to any effect that might in law follow on it to his prejudice just so is it here with the sinner that flees to the blood of sprinkling and the word purging sufficiently holds it out especially when it is joyned with coming with boldness and confidence to the throne of God for if it should be said to such a sinner how canst thou how darst thou come to God with such confidence that hast an ill Conscience through so much sin He answers Let us draw near or come having our hearts sprinkled from an evil conscience So that as to a confident approaching to God and application of Christs righteousness persons who have made application of the blood of sprinkling may come to God with as much holy and humble boldness as if the Conscience had never been defiled and pollured and the experience of the Saints who in this way have found peace and confidence is a great evidence and confirmation of the truth of it 3ly To come a little nearer We may Observe in the negative That there is no way for a man that has once had his Conscience defiled and polluted with sin to be cleansed and purged from it but by the blood of Christ If we look through this 9th Chapter from the beginning and the following 10th Chapter We will find that the Apostles scope is to prove that it is not the blood of Bulls or of Calves nor any one or all of these ceremonial Sacrifices washings or purgations that can do the business as he more particularly cleareth v 9. of the 9. Chap. Where the Apostle insinuats That though God appointed many means and midâ—es of purgation yet if there had been no more but these they could never have effected the perfyting of a man as pertaining to the Conscience It s only the blood of Jesus that hath this effect And this one reason will confirm it viz. That there is no other thing but the blood of Christ that can satisfie Gods justice and remove the quâ—rrel that is betwixt him and the guilty sinner it s he only in whom God is well pleased he is our peace and there is no name under heaven given whereby a sinner can be saved but the name of Iesus And till God be satisfied the Conscience cannot be quiet seeing then that nothing can satisfie Gods Justice buâ— his blood there can nothing purge and satisfie the Conscience but it Therefore David prayes Psal. 51. Purge me with hysop and I shall be clean Where he allâ—ds and looks to the blood of Christ that was â—ypifyed by the sprinkling of Blood with a bunsh of hysop under the law as the Apostle doth here As the Use of this Doctrine
We would have the â—aith of this great truth well fixed and riveted that every mans Conscience whether awakned or not is still deâ—iled and polluted till it be cleansed and purged by the blood of Jesus Christ as bodily or outward exercises profit not as to this So the mouth of the Conscience will not be stopped till it get of this blood So that if it should be said Who will lay â—ny thing to the charge of â—ods elect As it is Rom. 8. The Conscience will answer I have many things to lay to their charge till that sweetest word that is â—ubjoyned be spoken to it for stopping its mouth it s Christ who died shedding his blood or rather is risen again then and never till then will it be quiet In further prosecution of the Use of this Doctrine We wold have you to know that there are four wayes that men are ready to take for cleansing and purging of the Conscience some one and some another of them which are all if there be no more ineffectual for reaching the real purgiâ—g and solid satisfaction of the Conscience which ye would therefore be aware of As 1. Some endeavour to divert their Conscience and to seek a Suspension of its purâ—ing the quarrel against them pretending some other uptaking business as Felix did Acts 24. Who finding himself beginning to tremble at the Apostles searching and powerful discourse and unable to stand before his own awakning Conscience he seeks as it were a Suspension from it for a time saying to the Apostle and to 〈◊〉 Conscience on the matter Go thy way for this time and I will call for thee when I have a convenient season Hence when some persons are in heaviness or in some â—it of exercise of Conscience they will 〈◊〉 to some 〈◊〉 and â—cund friend or to some game 〈◊〉 〈◊〉 〈◊〉 â—way oâ— possibly to a four hours to drink it down and the devil is as busie to 〈◊〉 on the divertionâ— if there be such a friend to make a visit he helps them to 〈◊〉 it over and to bâ—nish that melancholâ—ous 〈◊〉 and so to bring the person to bear down this trouble of his Conscience as a silly despicable fancy and as if it were for their good to do so I beseech you beware of binding up your Conscience thus else it may grow worse on your hand it s even as 〈◊〉 a man that hath a sore and aiking hand should cut it off or as if a part of his flesh were pained and he should clap a hot burning iron on it and yet this is a way that is very frequently taken by men who cannot indure to converse with their disquieted Conscience and therefore they labour to quash and quench any begun exercise in it whether under sickness or any other cross dispensation or at a Preaching or Communion It may be that many of you have had some such thing and it hath been driven or it hath worn away and ye cannot tell how 2ly Another way is also too ryff and ordinary and that is by seeking to stop the mouth of Conscience by some other thing then by the blood of Christ hence some under terrible convictions will promise and vow iâ— they drank excessively before that they will do so no more That they will not go to such a Tavern nor to such a company for this and that long time some will it may be after the committing of such or such a grosâ— sin vow noâ— to eaâ— flesh on such a day of the week throughout their whole life they will it may be vow to be more religious but so soon as the conviction or trouble is over they remain still the same and their Conscience lets them alone they take their own sinful latituds and are found to have been all along and still the same old carnal men because they aimed nor singly at peace with God through Christs blood but for the â—ime to stop the mouth of their Conscience 3ly Some seâ—k to compense the Conscience or to compense sin to the Conscience and not to purge it they will it may be take some pennance on themselves and this is it that leads not only Papists to their pennances whippings pilgrimages c. but many ignorant Protestants to make peace with their Conscience by a covenant of works They will pray and seek after tears in prayer they will invite in a manner themselves to mourn they will give some thing by ordinary to the poor and set themselves to amend some things for the time to come and yet the defilement and pollution of Conscience â—yes on still unremoved because they never be-took themâ—elves to the right fountain to wash at to the blood of Christ to be purged Hence the Iews ordinarâ—ly betook themselves to their sacrifices and legal waâ—hings and purifyings when they sinned if they brought a bullock calf lamb or a goat they thought they had done enough and therein had a sort of peace sâ—ch as iâ— was but sayes the Apostle it was not that which made them 〈◊〉 as pertaining to the Conâ—cience none of these nor all of these could purge or truely pacâ—sy it because they could not take away the quarrel betwâ—xt God and them and thus many professors of the Gospel betake teemselves to external ordinances or outward performances of duties and rest on these I do not condemn nor diswade from these duties which are good in themselves because commanded by God but your resting on them and would have you to put a difference betwixt founding your peace on them and the founding of it on the blood of Christ applyed to the Conscience by faith O! seek not thus to bribe the conscience for as it will not be boasted so neither will it be bribed 4ly There is another way that being rightly made use of hath its own commendableness in it which is when persons are under some trouble or disquieâ— of Conscience they betake themselves to Conferâ—nce it may be with some exercised Christians holding ouâ— their case to them for some ease and quietnesse which as I said is good and commendable in it self and may through Gods blessing do good if the end be to be helped thereby to go to the fountain of Christs blood and wash there but it s our fault when in the use of this mean of conference we seek to have our Consciences quieted by arguments while in the mean time the blood of Christ is not by faith had recourse to for cleansiâ—g and calming of it I suppose the ablest of men whether privat Christians or Ministers of the Gospel were speaking to us never so convincingly and comfortably and were holding out evidences to us sound in themselves of a good stare if as I just now said there be not believâ—ng application made to the blood of Christ for taking away the ground of the quarrel betwixt God and us there is no reasoning nor evidence whatsoever that will or can give a well grounded peace to the Conscience
HEAVEN upon EARTH In the serene Tranquillity and calm Composure in the sweet Peace and solid Joy of a good CONSCIENCE sprinkled with the Blood of Jesus and exercised always to be void of offence toward GOD and toward MEN. Brought down and holden forth in XXII very searching Sermons on several Texts of Scripture to that purpose Wherein many weighty and momentuous Cases of CONSCIENCE greatly influencing a tender Christian walk are Soberly Solidly Succinctly and Satisfyingly Discussed Several of which are not readily to be met with in the Wriâ—ngs of other Divines on this Subject By that Learned and eminently Conscienscious Minister of the Gospel Mr. IAMES DURHAM Some-time Preacher thereof at GLASGOW 1. Pet. 3. v. 16. Having a good conscience that 〈◊〉 they speak evil of you as evil doers they may be ashamed that falsly accuse your good conversation in Christ. EDINBURGH Printed by the Heir of Andrew 〈◊〉 Printer to the Most Sacred MAJESTY ANNO DOM 168â— ERRATA Courteous Reader PLease ere thou read to correct these few escapes of the Press as page 12. line 36. read grossest for greatest p. 22. l. 36. r. inclination p. 26. l. 20. r. dictateth p. 30. l. 22. r. as for its p. 33. l. 29 delet no more p. 57. l. â— r. of â—ascination l. 2. d. conceat l. 20. r. on for one p. 61. l. 22. r. first for 2d p. 74. l. 4. r. thought p. 75. l. 29 r this for all p. 87. l. 21. r. ordinary p. 99. l. 10. r. thus for think p. 104. l 37. r. only for any p. 119. l. 28. r. not left p. 136 l. 2. r. ere for if p. 142 l. 26. r. persons for people p. 15â— l. 34. r. consideration p. 151. l. 4. r. censor p. 156. l. 29 d. divine p. 182. l. 15 put a point after testimony p. 195 l. 34. r. bâ—ings p. 204 l. 30. r. as for is l. last r. is for s p. 234. l. 20. r. rational creature p. 235 l. 4. r. concerning them by self-examination p. 256. l. 4. r. some way for some nay l. 25. r. had for hand p. 270. l. 5. r. as if he said p. 303. l. 3. r. our selves l. 10 r. repentance p. 308 l. 4. r. allowed p. 309. l. 7. d. full p. 311. l. 11. d. so p. 325. put after sacrifice p. 338. l. 12. r. observe more especialy p. 342. l. last r. persons p. 343. l. 1. r. their for his p. 344. l. last r. them for it p. 348. l. 20. r. a mistaken law p. 353. l. 8 r. he l. 18. d. is p. 358. l. 29. r. creature p. 361. l. 6. r. for making p. 364. l. 8. r. fain Any other lesser literal escapes mis-pointings or misplacings of some very few parentheses as thou wilt pardon so thou wilt easily correct GEneroso virâ— amico suo multis nominibus plurimum Colendo Domino Alexandro Durhamo Domino de Largo Clarissimi Authoris Filio Germano ex multis quos illi Deus gratiosé dederat liberis nunc tantum superstiti qui defunctum patrem virum illum non tantum apud Nostrates sed etiam apud Exteros Celebrem vere magni nominis quamvis non passibus aequis pro suo tamen modulo in vijs Domini serió sequitur egregias has de Conscienscia Conciones Conscionatoris consciensciam tenerrimam plane divinitus illuminatam suaviter spirantes in sinceri amoris tesseram perpetuae observantiae testimonium D. D Johannes Carstares TO THE READERS And more particularly to the Inhabitants of the City of GLASGOW THE Micro-cosme or little World Man a notably curious Compend and â—abridgement as it were of the larger one and the great Master piece of all the visible works of GOD wâ— when he came from under the haâ—d of the Omnipotent Creator in the first Edition a little Model and Representation of the Divine Perfections having impressed on him that blessed and beautiful that amiable and admirable conformity to the Image and likenesse of GOD wherein consisted the preheminency of His Nature above that of all other Creatures in the Visible â—r Sublunary World being one of the great excellencies that a created nature is capable of and a clearer ray of Divine Majesty then his dominion over the other Creatures and which only made him capable of the enjoyment of God as being that which assiâ—ilated to him and brought him to the nearest approaches to Glory All the faculties and powers of his Soul carried this glorious Character vâ—vely ingraven on them His Body also had somewhat of the same Image stamped on it tho not in respect of its figure and shape or natural uâ—e but as an esseâ—l part of his nature it was interested therein by a participaâ— on of original righteousnesse For it was mans person that was made holy tho his Soul was the first proper Subject of that con-created habit and principle of holinesse yet his body as I said as an essential part of his nature did participat thereof by a peculiar communication of that holinesse to 〈◊〉 as far as it was to be influential on moral operations and hereby were the Parts and Members of his Body in that state of innocency and integrity made Instruments and Servants unto righteousnesse and holinesse His Understanding was a lamp of clear and pure light without any the least measure or mixture of culpable darkness or ignorance it was able clearly and distinctly to represent all objects competent for him to know with wonderful readinesse and facility His Will was to say so straight as a rush without any the least sinful crook oâ— sinister byass inclining only and perfectly to that which was good and altogether averse from every thing that was evil there being a thorow agreement betwixt his will and the will of God so that he willed whâ— he willed and â—illed what he â—illed All his Affections moved only and constantly towards right and commanded objects and that with perfection of regularity in all their motions His Memory was of strong retention neither knew he while he remained such what it was â—o forget any thing that was suitable and incumbent for him to remember His Conscience was in excellent case â—o reflect and there being no ground for any challenge reproof or 〈◊〉 it did only commend and applaud in a word it did most faithfully and exactly act the part of God's Deputy following his orders punctually and precisely and so was keeped in an indisturbed calm and perfectly serene tranquilliâ—ie The Members of his body were servants only to righteousness and with holy â—lacrity subâ—erued the soul in all its operations But ah the entring in of cursed sin made a sad sorrowful and stupendious Caâ—astrophe setting oâ— fire as it were the whole coâ—e of nature and putting its very foundations some way out of course and deplorably deâ—acing the curious stately magnificent beautiful and glorious Fabrick of this little 〈◊〉 Man quite vitiaâ—ing and corrupting all the faculties powers and parts
of his soul and body which by the exact and exquisit symetrie and harmonie thereof through the image of God concreated with him made him while it remained in its integrity incapable of all such motions or actions which should be subservient unto or complyant with any thing contrary unto or different from it His Understanding the leading facultie and the eye as it were of the soul became an abysse and dungeon of darknesse covered all over with fogs mists and clouds of ignorance errors and mistakes so that becoming of a spiritual and holy man a carnal and corrupt man He did not receive neither could he know savingly the things of God he became quite blind having losed his viâ—ive faculty as to all spiritual discerning His Will the ruling and governing facultie utterly losed its rectitude and became crooked froward perverse rebellious and obstinat strongly inclined and bent to evil to all evil only to evil alwayes and constantly to evil and altogether averse from every thing truly good willing that which God nilled and nilling that which he willed His Affections turned all mutinous disorderly disturbed and confused furiously rushing on prohibited objects as the horse rusheth into the battel and what movings of them were toward any commanded object these were altogether irregular not so much as one of them moved toward any such object purely or primarly because it was a thing commanded His Memory quite losed its reâ—entive facultie as to the remembring of any thing spiritually good in the way it should have been remembred it became in that respect as a leck vessel all such things slipping and running through and out of it His Conscience being deâ—ed and made guilty became clamorous unquiet challenging and accusing boisterous and stormy filling him with horrour and when not stupified and benummed with spiritually Lethargick Security or Cauterized pâ—ing him upon the rack and making a kind of hell in his bosome so that he was Magur â—issabib terror round about even his own Burrio and tormenteâ— All the members of his body were yeelded to be the weapons of unrighteousness to sin So that all the faculties and powers of his â—oul and members of his body were on the suddain up in armes in hostility and rebellion against God proclaiming and waging war with him and on the matter blasphemously bidding him a defyance O! â—ad and sorrowful revolution in and on the Little world Man Heu quantum mutatus abillo God made him upright but he sought out to himself many inventions wo to us for we have sinned and the crown hath fallen from our head And by the loss of our original righteousness and the corruption of our whole nature with the innumerable actual sins and transgressions that flow from thence we bear alas a great deal more of the Image of the Devil and of the Brute then we do of the Image of God The re-introduction restauration and renovation of the pristine beautiful conformitie to the glorious Image of God with their reconciliation and justification through his satisfaction to divine justice in some of the universally lapsed and losed posterity of Adam even all the elect and gifted ones to the Mediator to be redeemed sanctified and saved by him in order to the capaclâ—ating of them to enjoy fellowship with God forefaulted by the fall and that by a new Creation the very splendor and glory of the whole Creation was the great earâ—nd and bussiness for which Christ Jesus came into the world who being the head and foundation-stone of this new Creation hath graciousâ— undertaken to prepare sanctifie and glorifie his mystical body or all the elect given to him by Iehovab which he accordingly effecteth and bringeth to passe by regenerating them by sanctifying them and by carrying on this work of sanctification in the growth and gradual advances thereof till it be perfected and consummated in glory whereby the Image of God in men is again renewed and restored both in their souls and bodies respectively in a good measure now in this life and shall be perfectly in the life to come where as they shall all see him as he is intuitively face to face and enjoy him fully and immediately without any the least moments interruption through all eternity so they shall be like him perfectly like him according to Creature capacitie resembling him to the verie â—fe All the faculties and powers of their souls partake of this renewed work The Understanding being savingly enlightned the will rectified the Affections reduced â—nto order the Memory strengthned and the Conscience much cleansed and calmed and put into a capacity as to accuse and condemne so to excuse allow and absolve as there is just ground for either and they put to make it their great bussiness about which they allow themselves to be exercised alwayes to have it void of offence toward God and toward men which Conscience with the concerns thereof being the great Tâ—eam and Subject of these choice searching and savoury Sermons wherein if there be any thing that doth not so fully answer expectation let it be imputed to the writer from his own mouâ—h whose copple was so verie incorrect that the fitting it for the view of the world hath caused no smal labour to me I need say the less of it only in general I would humbly offer these few things First we would above all things look well that once we have a good Conscience not only Morally that is when Conscience iudgeth it self bound to owne Gods â—evealed will for its rule and when it impelleth or pusheth the man to act according to that rule and withall the more ordinary disposition of his will is 〈◊〉 comply with these impulses of his Conscience which may be where there is no special or saving grace but Graciously so which necessarily pre-supposeth a state of regeneration and the hearts applying it self by faiâ—h the gift of God to the blood of sprinkling which both purgeth and â—acifieth cleanseth and calmeth the Conscience which speaketh better things then the bâ—ood of Aâ—el yea hath a cry ablâ— to out-cry the loudest cryes of the most clâ—morous and guilty Conscience and is that wherein all disquieting challenger and â—ccusations for sinâ— are only â—afely sunk and and put to silence so as they shall never again swime above and raâ—k to the final sorrow and shame of such as are led through graâ—e to take this course with them as the now-sunk and any other way silenced challenges of most men and women will once most certainly rise on them and speak at a high rate against them never any more to hold their peace from grievously galling and gnawing accusations For to the unclean and unbelieving nothing is pure but even the minde and conscience is defiled Secondly The Conscience being thus made good we would endeavour by all suitable means to keep it so that we may be in case on warrantable and good grounds to say with the Apostle We trust we have a good
half of his Kingdom who asking at her Mothers instigation the head of Iohn the Baptist which was of more worth then the whole let be the half of his Kingdom and he judging himself bound by his oath to grant her desire accordingly gave order it s said for his oaths sake to the Executioner to behead him in the Prison without any tryal or so much as a hearing though it was indeed against the light of his natural Conscience he having been convinced that he was not only an innocent but also a just man and holy and accordingly observed him and did many things enjoyned him by Iohn and heard him gladly as if unlawful and sinful oaths rashly come under could in conscience bind men to act against the plainest and most palpable dictats of their own Conscience whereas they ought rather to repent and pray for the pardon of such engadgements vows and oaths and forthwith to break them since Iuramentum nunquam potest esse vinculum iniquitatis an oath can never be a bond of iniquitie or oblidge men in Conscience to commit what is palpably a sin Tenthly We would be aware that we do not in-consideratly rashly and precipitantly adventure upon any action or meddle with any bussiness especially of moment before deliberat and serious consulting with our Conscience endeavouring alwayes to have it well informed by the Word which either makes many such actings and meddlings to be afterwards reflected on with a challenging and disquieted Conscience or tempts us to endeavour the byassing and bribing as it were of our own Conscience towards a sort of justifying us in what we have done or if neither of these should be which seldom cometh to passe we are greatly in hazard to be very loath reluctant and shy to hear and lay due weight upon the after animadversions and censures of our Conscience upon these actings and medlings being over and by and not now reversible O! how safe and sure might we be in all our actings movings and medlings and with how much peace might we reflect on them if we did alwayes call and admit Gods testimonies and our own Consciences enlightned and informed by them to be our advisers and counsellours the neglect whereof makes many rugged disorderly irregular and unpeacable steps in our walk That man only walks surely that walks uprightly in single and unbyassed complyance with the dictats of the Spirit of God in the Scriptures and of his own Conscience conform thereunto most certainly in the multitude of consultations with such counsellours there is safety Eleventhly We would carefully take heed that we do not baffle and prostitute Conscience either by swearing at all by our Conscience let be ordinarlly and customarily too much incident to many proâ—est Christians to the great scandal of Christian Religion which beside the un-necessariness of it at least in most cases is never in any case warrantable Conscience though Gods Deputy being but a creature as Heaven Earth and our Heads are Math. 5. v. 34 35 36. by which we ought not at all to swear being expresly forbidden by the Lord to do so and so never to be sworn by Swearing being a piece and a very solemn piece of Gods Worship and often put for the whole Worship of God in the Scriptures where we are called to swear by him only Deut. 6. v. 13. and 20. v. 10. or where swearing by it is much or altogether abstained from it may be somewhat abhorred yet we would not dar to debase vilifie and as I said to prostitute Conscience ordinarily on every light trivial occasion by saying in conscience or on my conscience which in common discourse without any the least necessity is sure more then Yea and Nay and so according to the Lords own determination precisly to be stood too cometh of evil neither will they really be found to be amongst the tenderest or most truly religious and conscientious persons whatever be their professions of or pretensions to Religion or Conscience to whom this is most familiar for by this customary and habitual solemn asserting every light minute and trifling matter when withall it is offensive to tender ears men may be tempted in other things to make too bold with their Conscience which they thus debase if not even upon such petty occasions now and then to swear by it Conscience is a very tender thing and would be very tenderly dealt with and in nothing in the least bourded or dalliâ—d with and we are expresly commanded to abstain from all appearance of evil 1 Thes. 5. v. 22. Twelfthly and finally We would by all means take heed and beware that we do not mock deride or flout at Conscience and conscientious Persons which no man that hath any Conscience will dare to do noâ— to deny the power of it nay the Atheist himself as Sir Charles Woolsly sayeth well cannot with all his skill disband his own fears nor run away from his Conscience no more then he can run away from himself he finds seasons wherein he smarts under the lashes of it Noâ— take up entertain and harbour any prejudice and pique at them as if such by the tenderness doubts and scruples of their Consciences disturbed the repose peace tranquillitie and free acting of all the Countreys Corporations and Societies greater and smaller wherin they live and made a very unpleasant unchearful and disquieted life to the persons themselves or to think that it were a great advantage to the World that all such persons were out of it or clustered together by themselves only in some remote corner of it for whose nice and strait laced as they call it Conscience and its inquiries scruples and doubts they cannot get leave to live quiet and to act with that freedom they would be at Alas if such had their desire and all doubts checks and restraints of Conscience were removed from men what confusion disorder and distraction would the World run into How instantly would it be turned into a very shambles How would men the greatest part of men turn like roaring Lyons and ravening Wolves as cruel Tygers or savage wild Boars one to another How would it be filled with violence rapine and blood How would the greatest and most abominable villanies walk up and down in it in the very streets and concurses of the People un controlled barefaced not in masquerad or under any disguise How would reasonable men be as so many incarnat devils or bruit beasts such would take heed that this be not found to be the interpretative language of these thoughts O! that there were not such a thing as Conscience Gods Deputy in men in the World And O! that there were not a God to appoint commissionaâ— and establish such Deputies under him I shall not deny having plainly asserted it before That an ill informed Conscience waited especially with any forwardnesse may make very sad work amongst men and prove a very troublesome and cumbersome neighbour But alas why should
the blame be laid on Conscience as Conscience what evil hath innocent Conscience done The general great advantages that come to the World with the many mischiefs that are keept of it by Conscience are infinitly greater and more valuable then any little prejudices and disadvantages that now and then here and there come by the ill informed turbulent Consciences of some particular persons neither will I altogether deny but the tenderest Consciences of truly godly men may sometimes dispose them to jealous and suspect themselves where they are not indeed guilty as it did the eleven honest Disciples when the Lord told them that one of the twelve should betray him and through some weaknesse may now and then disquiet and give them the allarme when there is little or no ground for it But I must say that this may be very easily dispensed and born with since that little damnage if it may be called so will be easily and quickly compensed by its giving the allarme and causing suitable disquiet when there is just ground for it Here a tender Conscience may be resembled to a vigilant and strict sentinal set to watch a house lying in midst of Thieves and Robbers who will sometimes on a mistake awake and allarme and it may be at mid-night raise all the family and put them into some fright as if Thieves and Robbers were breaking in upon them but they think the lesse of this and beaâ— the better with it aâ— being sure that when the Thiefe or Robber comes in very deed he will give them the allarme and there are very few or none that will not far rather chuâ—e to have one or two yea â—everal false allarmes though somewhat disquieting then to want a true one when there is just ground for it And when by means thereof they may prevent the cutting of their Throats or spoiling of their Goods Let then the Conscience be well informed by the Word let its dictats according thereunto be tenderly complyed with and none of them counteracted and let its checks challenges accusations with its answers testimonies and excuses according to their respective grounds and reasons be carefully listned to and admitted in a word let all study once to have a good Conâ—cience and to be alwayes exercised to keep it void of offence toward God and toward men And then great honour and glory would redound to God the Lord and Soveraign of the Conscience suitable and due deference would be given to his Word as that whereby the Conscience is rightly informed the peace of mens own Consciences would flow as a river the offending and stâ—mbling of others would be much prevented the profession of the Doctrine of the Gospel of Christ would be much adorned and beautified and men of all Ranks Stations Capacities and Relations As Magistrats and Subjects Pastors and Flocks Husbands and Wives Parents and Children Masters and Servants Teachers and Schollars Buyers and Sellers c. would be blessings from God one to another which would make a little Heaven upon Earth To all which these few excellent Seâ—mons are singularly contributive That they may therefore come with a special blessing to all the Readers of them and more particularly to the Inhabitants of the City of GLAS GOW where they were Preached many years agoe is the desire of Novemb. 1. 1684. Your Servant in the Gospel I. C. In the epistle page 5. l. 4 r. renewing p. 20. l. 29. r. Râ—epresentces p. 20. l. 6. 1. 1 Tim. l. last r. professors p. 22. l. 6. r. upon the Conâ—ciences HEAVEN upon EARTH in a Serene and Smiling good Conscience SERMON I. ACTS 24. Vers. 16. And herein do I exercise my self to have always a Conscience void of offence toward God and toward men A Good Conscience is a singularly good Companion the worth and benefit whereof is not readily so well known till men be brought into some strait then indeed the passing great and singular worth and usefulness of it clearly discovers it self as we may see in Pauls case here who being arraigned before the tribunal of an heathen Judge and having many enemies and these too of his own nation having delivered him up Among other grounds of Consolation and defence that he hath to sustain himself by this is one and not the least that 〈◊〉 〈◊〉 did bear him witness that it was his endeavour and work to live so before God and men that he might not have a challenge from it and this makes him speak boldly against all his Accusers and is better to him and more valueable then all the Arguments and Rhetorical Discourses that a Tertullus yea a Tully or the most eloquent Orator in the World could have used for him These words hold out a Compend and Sum of a Christian walk and an excellent partern for Believers Herein do I exercise my self c. where we have these three things considerable First The Apostle's great design and aim viz. To have a conscience void of offence that he might so walk as never to offend his Conscience nor to give it an ill report to make of him Secondly The extent of this design and aim and that â—n a twofold respect 1. In respect of the Object towards God and towards men i. â— he would do duty to both and be found without offence to either 2. In respect of all Actions Companies Places and Times he was so exercised always not after a Sermon or Communion only not under some heavy Cross or after some notable outgate and delivery only but he aimed designed and endeavoured to be so constantly and equally Thirldy The manner of his going about this Herein saith he do I exercise my self i. e. it was a business that took him up and held him seriously at work he was as a man who fighting for his life in a Barras or at a single Combat carefully handles his Arms even so did he carry and behave himself in all things as if his life had stood on every action or word I shall at once and together propose several Doctrines clearly deducible from the Text the prosecution whereof will help to clear both the words and the matter contained in them The first whereof is There are many sorts of offences both toward God and toward men that we are subject anâ— lyable to The second is There is within every man a Conscience that takes notice of every piece of his carriage and is accordingly affected with it and affects the man for it The third is What-ever things are offences toward God or Men are also offensive to the Conscience whatever sin strikes against his Law wounds the Conscience The fourth is It 's a very good choice and excellent thing for a Believer to walk so as to keep a Conscience always void of offence toward God and toward Men and on the contrary it is a very ill thing at any time to have offence toward either of them lying on the Conscience The fifth is It is the duty of
all men and more especially of Believers to walk so as they may always keep a Conscience void of offence yea it is not only a duty but we may look on it as an excellent mean for advancing of Holiness The sixth is Where men honestly aim to keep a Conscience always void of offence it will be an exercising and uptaking thing The seventh is Where this exercise is neglected and not seriously carried on the Conscience is left to stumble at and to abound with offences As for the first That there are many kinds of offences which People are subject to toward God and Men It is a thing uncontroverted by all and we need say little of it only first There are sins against the first Table which are offences toward God being immediatly against him And there are sins against the second Table which although they be against God yet immediatly they touch and reflect on men 2. There are sins against God that are secret which God only is witness to and there are open sins which scandalize men Paul endeavoured to eschew all these for all are â—ins against the Law of God and wounding of the Conscience The second is That there is a Conscience within every man which takes notice of every peice of his carriage and is accordingly affected with it and affects him for it This is the ground of all that follows and had need to be more particularly spoken unto This truth then contains these three things 1. That there is a Conscience in every man that takes notice of every peice of his way and walk hence it is said to bear witness 2 Cor. 1. 12. This is our rejoycing the testimony of our Conscience c. and it is also said to accuse or excuse Rom. 2. 15. it witnesses for men and excuses and comforts them when they do well and witnesseth against them accuseth and reproveth them when they do evil and so is to them as a Check Captor or Censor The Apostles aim to have a Conscience void of offence suppons that he and every man has a Conscience and that it takes notice of every thing and will take offence if it be a thing that thwarts with it We shall not in this place stand to debate what Conscience is whether it be a power or a faculty an habit or an act which as it would not be much for your edification so it would transcend the reach of many of you only in the general we may call it a power wherewith God hath indued the soul of man to take notice of all his thoughts words and actions 2. We say â—ts accordingly affected with every thing when the man does right it is pleased and when he does wrong its offended and wounded as we may see 1 Cor. 8. 10 11. so 1 Sam. 24. 5. It s said Davids heart smote him and Prov. 18. 14. this is called a wounded spirit 3. As it is affected so it affects the person when a man has done well it excuses and clears him and when he has done evil and wronged it it challenges and accuses him in which respect Conscience is called a Iudge pronouncing sentence by absolving or condemning men Scripture and the experience of all sorts of people and times clear and prove this 1. The Scripture says of Heathens Rom. 2. 15. That their conscience bears them witness and their thoughts the mean while accuse or excuse one another it holds out this to have been in Adam who immediatly after the fall Gen. 3. 10. says I heard thy voice and was afraid terror seized on him it mentions this also to have been in Iosephs brethren who Gen. 42. 21. say we are verily guilâ—y concerning our brother and in David in that forecited 1 of Sam. 24. 5. where its said that his heart smote him it 's clearly also supposed 1 Iohn 3. 19 20 21. where the Apostle says If our heart condemn us God is greater then our heart and knoweth all things if our heart condemn us not then have we confidence towards God where we would take notice that what is here and sometimes in the Old Testament called the Heart is in the Text and else-were called the Conscience which supposeth this to be in every man It is further clear from the daily experience of all in all times for sometimes it is pousing to duty sometimes it is challenging for the omission of duty or for commission of the contrary evil sometimes it is speaking peace sometimes it is marring peace and denouncing war as it were all which plainly evidence that there is such a thing in men so Herod when he heard of Christs Miracles his Conscience puts him in mind of Iohn the Baptist whom he had beheaded and disquiets him with fears that Iohn might have been raised from the dead something of it appears likewise in Achab when it puts him to put on Sack-cloth all which I say plainly evidence that there is such a thing in men and beside full Scripture-proof there are none but if they observe they will find their thoughts the mean while either accusing or else excusing them For further clearing of this we shall speak a little first To what this Conscience is if it be possible satisfyingly to explain it 2. To the use and ends of it and why God hath placed this in man where we shall shew the several sorts of Consciences that are in men good and evil For the first to wit What Conscience is we may for coming at the understanding of it consider the name Conscience which signifies a co-knowledge or a knowledge going along with our knowledge which we may consider First As looking to Gods knowledge going alongst with ours and ours going alongst with his and thus it implyes as his knowledge of all our thoughts words and ways so our knowledge together with his of these or our taking notice of them with respect to his knowledge 2. We may consider it as reflex-knowledge joyned with a direct knowledge as for instance when a man hath a direct knowledge of Prayer as his duty and a reflex knowledge going along with the practise or exercise of the duty whereby he sees and discerns himself either to behave suitably in it or to be faulty in this respect Conscience is a practical knowledge taking notice by a reflex act of a mans ways 3. We may consider it as comprehending a knowledge of Gods Law and then it signifies a knowledge of our selves compared with the Law it hath knowledge of the rule and so of what is duty and what is sin and withall it hath in it the knowledge of our selves and of our conformity or disconformity to the rule Conscience then in this respect is a mans knowledge of Gods will and of himself as compared with it 4. We may consider this co knowledge as it supposeth beside the knowledge of our selves the knowledge of something taking notice of us or of something deputed in us by God to keep a record
the opening of the Books to the sisting and putting of all persons in a posture before him to be Sentenced by him it doth in a manner all so that God hath little or nothing to do as it were for it discovers to a man what was his Duty and his Sin 2. It citeth him to compear and answer for neglecting such and such a duty and committing such and such a Sin and he connot possibly shift compearance 3. When he doth compear it giveth in a Lâ—bell of Accusations against the Man and a Catalogue of all his Sins in thought word and deed this and this will it awefully say thou didst at such and such a time in such and such a place aggravated by such and such circumstances 4. It serveth to be a witness yea in place of a thousand witnesses and there is no denying or shifting of what ever it beareth witness to All which we may see in Iosephs brethren Gen. 42. 21. who say one to another We are verily guilty concerning our brother in that we saw the anguish of his soul when he besought us and we Would not hear therefore is this distress come upon us The Law discovereth that it was a Sin Conscience challengeth and accuseth they are cited the accusation is given in and proven this and this they did and did it with all these circumstances not a pitiful word that Ioseph spoke nor a tear that he shed in the anguish of his Soul beseeching them to desist but they remember it now and there is no shifting of the challenge and accusation nor covering of it as they had done before to their aged Father Iacob but they must needs now take with all and confess we have sinned and are very guilty concerning our Brother c. 5. It passeth Sentence and in this respect the heart is said to condemn when the thing is evil and to absolve or not condemn when the thing is good 1 Iohn 3 20 21. 6. When it hath Sentenced and Condemned it leaveth not the man so but goeth on and executeth the Sentence and turneth a gnawing worm to bite and gnaw and as an Executioner to Buffeâ— and Smite to Damp and Torment the Man Thus ye may see how useful Conscience is to help forward Gods Judgement and to vindicat him in his Sentence And as it is thus with a guilty Conscience so it is with a Conscience absolving it will absolve when men condemn as we may see in Paul here when men give in a lybel and accuse it will discharge as Acts 23. 1. Men and brethren I have lived in all good conscience before God untill this day and when Conscience hath absolved it maketh cheerfull as 2 Cor. 1. 12. Our rejoycing is this the testimony of our conscience c. And 1 Iohn 3. 20. If our heart condemn us not then have we confidence towards God So then we see Conscience hath these Three great uses and ends 1. To keep people in awe of God and of his greatness and to keep them in mind that they must give an account to him 2. To hold them at their duty and they should be very loath to contradict it 3. If duty be neglected to record all their faults and to accuse and sentence them therefore and never to leave pursuing them for Conscience will continue as a worm in hell gnawing for ever and ever The First Use serves to bear in this truth on you that there is such a thing as Conscience the most ignorant and profane and haughty of you all whether young or old one and other of you have a Conscience that taketh particulaâ— notice of every thing in your walk that recordeth all that accuseth or excuseth and though ye take not head to it now ye will one day be made to know it take it therefore for a certain truth that ye have such a thing within you that ye have a Knowledge with your Knowledge even a Conscience that remembreth when ye would forget The minding of this is useful 1. To make people cast out with Sin rather then with their Conscience 2. To make them wary that they take not liberty in secret to Sin 3. To make them take kindly with reproofs for Sin Remember therefore that there is a Conscience in every one of you Ye will possibly think it needless to press this and I wish it were so but we may shortly point at these evidences to prove that many on the matter think they have not a Conscience The First is That they take so little pains to prevent a quarrel from their Conscience how many omit balk and step over Dutie and go on in Sin Which they durst not do if they believed that they had a Conscience 2. The few challenges that most have under many Sins and their living in such peace and security as if they had not a Conscience to disquiet them many Men and Women know and are as little acquainted with challenges and convictions and stand in as little awe of Conscience as if they had none at all Hence we use to say that such a man has not a Conscience because though he have it he regards it not and such a mâ—n has a Conscience because he maketh use of it and listens to what it says 3. That people seek more to approve themselves in outward and seen Duties than in inward and secret ones and look more after mens Approbation then Gods and lean more to and lay more weight on outward testimonies from men then to and on inward ones from their own Conscience If Conscience were really believed to be there would be as great aw of God and as great loathness to Sin in secret as before many witnesses But ye will Object and say seing every one hath a Conscience what can be the reason that many care so little for Conscience Answer 1. What is the reason that men care so little for God If they care not for the Lord and Master it 's no wonder they care so little for the Deputy and Servant shall we therefore think that there is not such a thing at all as a Conscience in such No by no means it will prove indeed that they slight Conscience but not that they want a Conscience 2. There is in many men a contending with and provocking of Conscience which in Gods righteous Judgement maketh a silent Conscience when the Lord maketh Conscience quick and sets it on to reprove and check for Sin and men do not listen to it's checks and reproofs Conscience offendeth and will not reprove Conscience being Gods Deputy taketh Orders from him and when God will â—ot vouchsafe a word of reproof on a man neither will it Ephraim is joyned to idols let him alone saveth the Lord Hos. 4. 17. And from Rom. 1. 20 21. We may see the cause why God giveth up the heathen to a reprobate mind to do things that are not convenient To be their going cross to the light of nature and their
which affecteth them as it is affected if their carriage be good it speaketh good to them if evil it speaketh evil to them Hence it s said Rom. 2. 15. Their conscience bearing witness and their thoughts the meanwhile accusing or else excusing one another Something also was spoken to what Conscience is and what is its office We shall now add a third Doctrine though it be not the third in the order that we proposed the Doctrines at first which is this That Christians ought so to walk yea if they be tender they will aim and endeavour so to walk as in nothing they may give their conscience offence The foregoing Doctrine is common to all viz. To have a Conscience but this to walk friendly with the Conscienc so as not to offend or wrong it is not common to all but peculiar to him who is a Christian in earnest as the Apostle speaketh of himself in the preeceeding Chapter ver 1. Men and brethren I have lived before God in all good conscience until this day supposing him to mean since his conversion and 2 Cor. 1. 12. Our rejoycing is this the testimony of our conscience c. and Heb. 13. 18. We trust we have a good conscience in all things willing to live honestly and his pitching on this as a great ground of his consolation in straits is a clear evidence that it is not a common thing but peculiar to the tender Christian Hence is the confident approaching of the Saints to God as we may see in David through the Psalms in Hezekiah Isa. 38. 3. Remember I beseech thee how I have walked before thee in truth and with a perfect heart and in Iob chap. 27. vers 6. So 1 Iohn 3 21. Beloved if our hearts condemn us not then have we confidence towards God For further clearing of this point we shall shew First What it is not to offend the Conscience 2. That a Believer ought to walk and if he be tender will walk so as he may not offend his Conscience And 3. Make use of the Doctrine For clearing of the first we shall shew 1. What offendeth the Conscience 2. What it is not to offend Conscience The first of these may be comprised in these three generals 1. That whatever is sin against God offenneth the Conscience for Conscience being God Deputy substitute by him and sustaining his place and vicê in a manner in the Soul to give sentence for him whatever offends and wrongs God must also offend and wrong the Conscience and though every sin doth not always at present sensibly and feelingly affect the Conscience yet it maketh way for that and proveth to be an offence and wrong done to it in that it layeth the ground of a Challenge 2. That is an offence and wrong to the Conscience which is against light and knowledge and though the impulse of Conscience according to that light be not always so vigorous yet where there is a thwarring with light there is a daring of Conscience and a contradicting of it and as it is Rem 14 22. a man then condeâ—neth himself in that which he alloweth and layeth the ground of a challenge against himself in that wherein he hath light and clearness 3. Conscience is offended or wronged when any thing is adventured on that is contrary to the Impulse of it as when Conscience sayeth that such or such a thing ought to be done and we notwithstanding leave â—t undone or when it sayeth such and such a thing ought â—ot to be done and yet we do it since Conscience as we said before takes notice of all a mans thoughts purposes words and ways to give in a word for God when that which it says for him is slighted it cannot but be offended and wronged Secondly Not to offend but to keep friendship and a good understanding with the Conscience supposeth and taketh in these things 1. To have the judgment clearly informed anent the mind of God for though Conscience be above us yet it is under God and therefore it ought to be informed from his Word and we lay a stumbling-block before it when we endeavour not to have the eye single as the Lord speaks and the understanding clear 2. To listen and lend the ear to hear what Conscience sayeth and after deliberation to be sweyed and determined according to what it saith in doing or forbearing for unless we take heed to the voice of Conscience we know not when we please or displease it 3. To ply and steer a straight course according to the dictate and direction of Conscience to take orders to speak so from it so as when Conscience pointeth at such and such a thing as evil to stand and sist there without daring to meddle with it or move towards it and when it holdeth forth such or such a thing to be a duty straight way to give obedience to it herein mainly consisteth a good Conscience considering it with respect to its exercise when once made good to have our Conscience saying nothing against us and without having ground to say any thing against us when it cannot challenge us and say that it injoyned us to do such or such a thing and that yet we did it not or that it injoyned us to forbear such or such a thing and that yet we went on to the doing of it so that when we come before God it may have nothing to reprove or challenge us for nothing to condemn us in but as it holdeth out our duty to us from the Word just so to endeavour to behave in all things For the 2d thing proposed to be spoken to viz. That a Believer ought and if he be tender will walk so as he may not offend his Conscience These three things will confirm it 1. The very nature and office of his Conscience If so be that Conscience speaketh for God and is appointed by him as his Deputy to be a remembrancer of Duty and a restrainer from Sin then the awe of God and love to him will make a man that is tender walk according to the directions of Conscience hence it is that Rom. 13. 5. the commands that are laid on for Gods sake are also laid on for conscience sake Wherefore saith he ye must needs be subject not only for wrath but also for conscience sake that is from the awe of God that putteth us to our duty and from respect to Conscience his Deputy in this respect the voice of Conscience is the voice of God for as a man cannot be tender who refuseth to hear the Word of God so neither can he be tender who refuseth to comply with the directions of his Conscience speaking the mind of God to him A second reason is drawen from the great advantage that floweth from the testimony of Conscience it giveth much quietness and sweet peace in all straits and troubles and much confidence and holy boldness in approaching to God If our conscience condemn us not says
Iohn then have we confidence towards God In a word whatever condition a man can be in it proves his friend nay his best friend A third reason is taken from the great prejudice that cometh to a man through his thwarting and coming in tops with Conscience he wanteth that sweet inward peace that passeth all understanding to keep and garrison his heart and mind whereby he is much exposed and laid open God looketh terrible-like upon him and he hath no access to him with boldness and confidence when the Conscience is disquieted troubled and as it were through other or confused and fears arise and challenges are wakened therein these threaten a challenge from God and portend a storm of wrath to follow hence is Davids complaint Psal. 32. 3. 4. When I keeped silence my bones waxed old through my roaring c. and his lamentation throughout the 51. Psalm and to this purpose the Apostle Iohn speaks very weightily If our heart condemn us God is greater then our heart and knoweth all things where he plainly insinuats that the Heart or Conscience its condemning is the forerunner of Gods condemning and an evidence of it and that withal the latter is as more absolutely infallible so more terrible then the former where these three go along together it is impossible where a person is tender but he will be loath to top or thwart with his Conscience As for the Uses which we proposed to speak to in the Third place they may be drawn to these fouâ— 1. For information and instruction in the matter of Duty 2. For tryal and to evidence who are sincere Believers 3. For reproof 4. For exhortation there being need of all these especially to such Christians who take but little heed to their Conscience The first Use sheweth what is Believers duty they should by all means learn to know and take up what Conscience saith from the Word of God and labour to have their Conscience well informed and take notice of what it speaketh ere they do any thing and what are Conscience thoughts of it after it is done and accordingly to be affected determined and swayed It is true the Law of God is the supream rule and to be hearkened to in the first place but that which we are now speaking to is concerning taking advice from Conscience which 1. Doth make the Law speak more sensibly lively and aloud then before 2. It maketh it speak more plainly for when peoples reason will be ready to shuffle by a word that samâ— word coming into and taking hold of the Conscience will become more clear and convincing and it maketh the understanding being thereby made more single to take it up better 3. It maketh the man more impartial when the Word cometh not to his judgment only neither will he leave the Word with his light and reason simply nor to debate with his inclination and affection but putteth the Word and his Conscience together and taketh the meaning of it some way immediatly from his Conscience it maketh him single and unbyassed as I said before and sometimes aâ— Conscience will speak when the judgment hath little or nothing to say so it decideth often betwixt the opposite reasonings of the judgment for both sides 4. The advice and dictate of Conscience is much more powerful then that of the simple judgment and reason and adhereth better and more closely then affection or inclination Conscience being more directly Gods Deputy and in a more immediate subordination to him iâ— sticketh more â—enaciously by duty and it being as a check to our humours and as a Compass to steer our course by in all things we are to be swayed by its advice hence some who can almost debate nothing in reason yet will not dare for Conscience to do such a thing Some necessary Questions relating to practice arise from this Use which we shall speak a few words to As 1. If any other thing beside Conscience may have an impulse to duty 2. If other things may have an impulse to duty whether it be credit interest inclination will or affection how may the impulse of these be decerned and differenced from the impulse of Conscience 3. Whether the dictates of Conscience may always be followed seing its impulse may be wrong 4. What should be done in such a case and how may we difference what is right 5. Whether a man and his Conscience may be friends and agree together in a wrong cause or practice For the first Question Whether any thing beside Conscience doth or may pouâ—s to duty We answer affirmatively Many things may court us which by their impulse do often â—hwart with Conscience hence is the inward combat in the Christian betwixt the Flesh and the Spirit the Flesh doth pouss to one thing and Conscience to the contrary therefore Gal. 5. 17. it 's said The flesh lusteth against the spirit and the spirit against the flesh and these two are contrary one to another and Rom. 7. 23. the Apostle speaketh of a law in his members rebelling against the law of his mind and leading him captive to the law of sin in his members more particularly these things as we hinted before may have an impulse toward the doing of duty As first Mens credit hath a strong impulse where any thing crossing it is apprehended to occur 2. Mens interest hath often an impulse so as to carry on a selfish design it will make gain seem to be godliness 3 Mens natural inclinations will and affections have an impulse also and the impulse of these will sometimes be exceeding like to the impulse of Conscience and here we may consider these three things which they have influence upon 1. They may have influence to mar a mans light and pervert his understanding as it is said of a gift It blindeth the eyes of the wise and perverteth the understanding of the prudent so mens credit interest and natural inclination may in a sort bribe the understanding and blind the judgment insensibly and the man not know of it distinctly at least 2. When they have perverted the judgment they may engage the affections and these drive violently 3. If the man yield not to such a thing his credit or interest will vex him like Conscience and take rest and quiet from him as we see in Herod Matth. 14. 9. who when the dancing Damsel suited for the head of Iohn the Baptist was sorry or grieved nevertheless for his oaths sake and for them who sat at table with him he commanded it to be given her Folk would have thought that it was his Conscience that made him sorry but indeed it was not Conscience but Credit therefore it is said not only for his oaths sake but for them that sat at table with him it 's like if his oath had been been given in privat Conscience would not much have troubled him and while it 's said he was sorry or grieved it sheweth plainly that his Credit suffered him to
get no rest until the â—ll turn was done under pretext of keeping his oath Herod was predominantly swayed by these who sat at Table with him and would have it thought that he was to be excused because otherways he could not forsooth keep his oath who yet had broken many an oath and made no bones of them For the second Question How may the impulse of Conscience be known and discerned from the impulse of Credit Interest inclinations Will and Affection Answer By the Word To the law and to the testimony Isa. 8. 20 Conscience is subject to that and Conscience never readily pouseth against duty holden out by the Word Conscience would never bid Heroa take away the life of an innocent man 2. If a man be dark and doubtful in a particular Conscience as Conscience is always single but Credit Interest and thâ— like have always some by-respect which stealeth in and drowneth Conscience representing to it that such and such loss or prejudice will follow on such a thing Interest and Reputation will make a man say I would noâ— do such a thing if I could do otherways but shall I hazard all my estate and possibly my life also this I may not do and when interest and particularity prevail they make him to step over Conscience and to think that he doth no fault when it is some particular hazard that swayeth him interest is satisfied from a supposed necessity but Conscience acknowledgeth not that rule in outward things when the man can do no other ways it will put him to choose suffering 3. When Credit Interest and the like pouss their impulse is partial and violent but the impulse of Conscience is impartial and sober Conscience swaying the man pouseth him from the awe of God and from love to him and to all that is known to be duty impartially as to pray read meditate confer c. but when interest credit or inclination swey him they will drive him to one thing and not to another and more especially to that which may satisfie his humour and that violently but for the more exercising duties of Religion as to humble himself before God to repent of sin to meditate c. it doth not pouss or but very coldly and slowly as some men will have an impulse to provide for their families and they will ride and run for that but if any object of Charity offer or if there be any hazard of loss for Christ and the Gospels sake these will be silent there or if Conscience mutter it will not be much regarded in what it says Now if Conscience sweyed the man here there would be an impartial respect had to one duty as well as to another 4. Where Interest Credit Inclination or Affection pouâ—s they drive not only violently and partially but irrationally and cannot stay nor endure to reason and debate things or to be disswaâ—ed from the thing towards which there is an inclination and will neither will give a hearing to what may be said to the contrary But Conscience in its impulse is rational and sober goes to the Word and would haâ—e matters calmly seasoned and debated and is the better satisfied the better the business be debated and cleared because it likeâ—h and loveth rational service Rom. 12. 1. and therefore layeth every thing to the rule and readily conteâ—teth with corruption with which inclination sideth 5. When Credit Interest and inclination in their impulses are thwarted they storm they vex and torture the man but when the impulse of Conscience is thwarted it hath a kindly pricking and stounding the impulse of interest or inclination being thwarted conâ—useth and putteth thorow other to speâ—k so and being but a carnal fit of passion maketh â—rothy light and distemperedly passionaâ—e but it the impulse of Conscience be thwarted it weighteth and stingeth deeply 6. The impulse of Conscience affecteth constantly and choppeth evenly though sometimes in its chopping it will be more quick then at another time yet where it swayeth it leaveth not off but continueth chopping this year and the next and accounteth a thing evil or good in another as well as in a mans self and in himself as well as in another and at all times but when a man is poussed by credit interest inclination or affection he is like a distempered man in a Fever whose pulse beateth not evenly he is not constant and equal but up or down as the particular that affecteth him 〈◊〉 his humour or cometh near him as for instance a man swayed by his interest will dispute for the government of such a person this year and for the government of another the next for such an interest this year and for a contrary one the next for one sort of government in Church or State as best this year and for another as best the next because his own particular interest cometh in to side with it and so he changeth his Principles according to his Interest and disputes for one thing to day and for the contrary the next thus his interest forgeth and frameth principles to maintain it which is an evidence that such mens great principle is their interest and that they are 〈◊〉 swayed from a native principle of Conscience else they would be more evenly and constant therefore beware to take every impulse for the impulse of Conscience many men wofully abuse Conscience by their pretentions to it as if some weighty nay some extraordinary bond were on their Conscience when as indeed inclination or affection or some other such thing pousseth them on The Third Question is May not even Conscience sometimes err and go wrong May it not pouse to that which is evil and sinful and should it then be followed Ans. Conscience may err or go wrong two wayes 1. In respect of Light by thinking that which is wrong to be right 2. In respect of Practice in application of the Rule And therefore it is needful to speak a word for clearing of both And First In the general when we say that men should walk according to their Conscience we understand it of a Conscience well informed and in the exercise of Duty as knowing its Masters will and doing it for a wicked man may have a good Conscience in respect of Light to tell him what he shall do and to challenge him when he doth wrong though yet he will not obey it Therefore we say for a man to have a good Conscience is to have a well informed Conscience and doing duty accordingly For further clearing of this There are Ten sorts of Consciences that men ought not to be guided by Whereof Five fail in the Major or First proposition in respect of Light and other Five faâ—l in the Minor or Second Proposition in respect of Practice or Application The Five sorts that fail in the Major Proposition or in respect of Light are these 1. An Erring Conscience when the Judgement is mis-informed and accounteth Duty to to be Sin and Sin to be
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
suspicious-like when the Conscience is overwell pleased and when Conscience and mens humours are both pleased together and when corruption doth not side and take part against it this I say is a shrewd evidence that Conscience is erring for when a man is going aright about his duty corruption will be against him but when all is silent it is no good token when Paul is a delighting himself in the law of God there is a law in his Members rebelling against the law of his Mind and leading him captive to the law of Sin in his Members 2. It may be known by this when Conscience hath more contentment and peace and greater delight and fainness in such or such a particular supposed duty then in all other duties as for instance when a man thinketh nothing of but undervalueth Infant-Baptism and must needs be baptized over again and when he is re-baptized he hath more satisfaction and as he thinks more comfort in that Duty and Ordinance then in all other duties he goeth about though his rebaptizing be indeed no duty called for from him that is an evidence of an erring Conscience for if it were the peace comfort and satisfaction of a well informed Conscience he would have comfort if not alike comfort in all Duties and Ordinances so when some men have more delight in making others to become Antinomians or Separatists or Quakers they being of such a Judgment Porswasion and Sect themselves then in gaining men fre◠Popery to be Protestants or it may be from being meerly natural men to be in good earnest exercised to Godliness and like the Pharisees will compass Sea and Land for that end not to make them children of God but to proselyte them to their own Sect That is a shrewd token that it's mens particular Interest and Humour that swayeth them more then Conscience doeth or if Conscience have influence here it is an erroneous and mistaken one 3. It may be known by a mans more common and ordinary frame and way it is hard to say that Conscience putteth a man to such or such a thing and to change his way in such or such a particular indeed to the better when yet it doeth not set him on endeavours in the strength of Grace to change his way and life in the general tract of it for as true Grace is uniform so a well informed and truely good Conscience makes a man endeavour an universal and uniform change in his way and without all doubt it is as clear a duty to pray to search his Conscience to walk without giving offence to hear the Word to meditate thereon to injure no man c. and yet he will be strick in such a particular but prayeth no more waiteth no more upon Ordinances no better then he had wont to do c. this looketh very like an erring Conscience for as I said just now Conscience maketh not a man to change in one thing only but it puts him to endeavour also a change in all Therefore beware of such deceit◠for Conscience is much abused in this time it is indeed an excellent thing to keep a good Conscience and void of offence but it 's a desperate thing to make a Shoe-horn or Stalking-horss of Conscience to make it subserve our own humour and the carrying on of our own particular Interest or to leave the Word and to pretend Conscience and to be swayed by Interest under pretext of Conscience There is great need then to look well to the Word and to have the Word and Conscience going hand in hand together to keep near God and to walk in holy fear that Conscience have not any thing wherewith it may charge us justly SERMON III. ACTS 24. 16. And herein do I exercise my self to have always a Conscience void of offence toward God and toward men THere are many sad mistakes about a Christian life and the serious and zealous following of Holiness for men either diminish from Holiness as to the extent of it or dispense with and take a liberty and latitude to themselves in the following of it In this Text we have a short and sweet sum of Pauls life an excellent copy and pattern of a Christian walk and conversation wherein he giveth us a view of these two 1. Of his aim and design to walk so as he may have a Conscience void of offence toward God and toward men and that in an universal extent always or at all times and in all things 2. Of his manner of prosecuting it Herein saith he do I exercise my self he is seriously taken up with it it is his great business his one thing as he calls it Phil. 3. 13. We spoke of these two generals 1. That there is in all Men and Women a Conscience that taketh notice of their actions and is ready to be offended with their miscarriages 2. That Men and Women and more especially Believers ought so to live and if tender will aim so to live as they may be friends with their Conscience and that there may be good terms and a good understanding betwixt them and their Conscience that their Conscience may have no challenge against them in any thing of their walk either toward God or toward Men This is clearly and convincingly holden out in Pauls practice here whose great aim design and endeavour was to walk so as his Conscience might have nothing to say against him in duties relating either to God or to Men in secret in private or in publick This we prosecuted a little and shewed you that there is a tye and obligation lying on men so to walk and to follow not an erring and deluded Conscience but Conscience rightly informed pousing accusing or excusing according to the Word for it is Conscience so qualified that is the rule subordinate to the infallibly regulating rule of the Word The Uses of the Doctrine as we shew are four the 1. For Instruction The 2. For Tryal The 3. For Conviction or Reproof The 4. For Exhortation We spoke a little to the Use of Instruction the last day to which now we add that if men should so walk as their Conscience may have nothing to charge them with nor to cast up to them wherein they have thwarted with it then every mans design in his Christian walk ought to be as extensive as his Conscience is in its office either in directing or in accusing or excusing otherways he cannot have peace in his way if he disperise with himself in any thing which his Conscience doth not dispense with him in and it will be impossible to have solid peace if he do otherways so then the walk of a Christian ought to be equally and exactly extended no less then is the Conscience according to the rule of the Word Beside what we said on this before anent having clearness from the Word in the Judgment and hearkening to the voice of Conscience rightly informed We shall instance the 〈◊〉 〈◊〉 of a
Christian walk according to Conscience 〈◊〉 these seven particulars 1. A man that would walk according to Conscience must have a respect to all sorts of Dâ—ties in Words Thoughts and Actions for Conscience will challenge for an idle word and for a â—inful thought to Simon Acts 8. 22. says the Apostle Pray God if perhaps the thought of thy hearâ— may be forgiven thee which saith that sinâ—ul thoughts may have influence to 〈◊〉 the Conscience and that a man who wouâ—d keep peace in his Conscience should dispense with himself in none of these 2. A man that would walk according tâ— Conscience must extend Duty to all particulars oâ— everâ— kind to every Thought every Word and every action â—or according as Conscience when in case is pleased or displeased in every one of these in publick in private in secret in 〈◊〉 or smaller Duties or â—ins so it will accuse or â—xcuse so then as Conscience regardeth alâ— Duties and kinds of them so it regardeth every particular of every kind 3. A man that would walk according to Conscience must aim in his Christian walk at the highest degree in every one of these though he come short yet he must not dispense with himself in his short-coming in any of them for instance as he must love God so he must endeavour to love him with all his strength soul and mind and as he must be holy so he must aim to perfect Holiness and to purifie himself even as he is pure in this respect the least defect will give Conscience ground of a challenge and if he in the least but indirectlâ— dispense with himself in it it will breed a quarrel 4. Walking according to Conscience tyeth a man to be in this aim and design always so as it alloweth of no inâ—ermission as for instance to study Holiness in this or that condition of life and not in another or under the cross and not in prosperity but as the word is here in the Tâ—xt he is always to exercise himself in this study and though a man should live many years with a Conscâ—ence void of offence if he begin at last though iâ— be but now and then to take undue liberty Conscience will take notice of it and challenge for it because the Word the superior of Conscience taketh notice of it 5. To walk according to Conscience extendeth it self to all circumstances and qualifications of Duty it looketh not only to the matter of duty that it be good but that it be spiritually prâ—secute in all the circumstances of it it will look to the mans aim that it be single and if it be not so it will find fault it will look to his manner of doing whether he be spiritual lively tender zealous c. in what he doeth and it will look from what principle he acteth from the strength of Grace or from a gift from his own Strength or from Christs and it will look to what is his end or aim as I just now said whether he be bringing forth fruit to himself or to God whether his end be to please men and to have their approbation and applause or to glorifie God and to approve to him whether it be to stop the mouth of his Conscience or to honour God Conscience taketh notice of these for founding its accusing or excusing and in this it differeth from all Courts among men it will accuse and condemn where they will absolve contra 6. Conscience will put a man to take notice of all the means opportunities and helps whereby Holiness may be furthered and if a man come short in the use of any mean it will put him to run the back trade as it were and to take with the guilt it will say Man whether mightest thou not have had more knowledge having had so many opportunities to hear and learn having had such and such Ministers and Christian friends to advise with and to be instructed by as the Apostle hath it Heb. 5. 12. Ye might have been teachers of others by reason of time and means and yet ye have need to be taught the first principles c. To have a Conscience void of offence it is necessary to use every mean to further us in the knowledge of Gods will and to attain to the practice of it 7. Conscience will look especially to what use we make of our Holiness and to what we lay before Conscience to answer its challenges whether we bring our good Mind our Prayers External Performances and our following of Ordinances to stop the mouth of it and to â—ilence the challenges and quench the fire to say so of Conscience or whether we bring the blood of Iesus Christ that blood of sprinkling if we compare Heb. 10. vers 2. with vers 22. and Heb. 9. vers 9. with vers 14. we will find this latter way and â—ot the former to be the only safe way These sacrifices that are offered year by year continually can never make the the comers thereunto perfect but having a high-priest over the house of God we may draw near with a true heart and full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water These gifts and sacrifices could not make them that did the service perfect as pertaining to the conscience but the blood of Christ who through the eternal Spirit offered himself without spot to God purgeth the conscience from dead works to serve the living God and though the Conscience will challenge a Believer where there are defects in the foâ—mer rules yet it is quieted and satisfied where there is serious and suitable application made to and of the sufferings and satisfaction of the Redeemer iâ— so be he dispense not with himself as to his short-coming in them and if the use that he makes of his Holiness in the largest extent and highest degree of it be not to found his righteousness thereon but to honour God thereby in gratitude to him to edifie others and to evidence to himself the soundness and reality of his believing and gracious state This sheweth the vast extent of Holiness and what it is that men are called to and thereby we may also see that many sadly mistake Religion and what that perfect walk is that a Christian ought to have before God and we may say on the whole if this be to walk according to Conscience then cerâ—ainly not many but very few walk according to â—t which is a lamentation and should be for a lamentation The 2d Use is â—or tryal If a Believer when he is in case and right will have it for his exercise to walk so as he may have a Conscience void of offence toward God and toward men then this will be a differencing mark betwixt a Believer and an un-believer the one singly aimeth and seriously endeavoureth to have a good Conscience and to walk so as in nothing he may offend his Conscience The other haâ—h no such design
nor endeavour If then this Doctrine hold true and if this be the Believers exercise to walk so as to please his Conscience in all things and in nothing to ofâ—end it sure such a Conscience is proper and peculiar to the Believâ—r and so may be an evidence of one that hath an interest in Christ This will be more clear if we look 1. To the use that the Saints recorded in Scripture make of a good Conscience and that the Scripture willeth and alloweth them to make of it in their tryals and troubles in their straits and difficulties as 2 Cor. 1. 12. This is our rejoycing the testimony of our conscience c. And in this place Paul â—lyeth to it as his refuge and comforts himself by it in and against his present strait now if it were not a Character and mark of a Christian indeed it would not be nor be allowed to be made such a ground of peace quietness to Believers in their straits 2. It is clear from the nature of Conscience its testifying which is not its own or from and for it self only but also and principally from and for God Therefore 1 Iohn 3. 19 20 21 22. it is said Hereby we know we are of the truth and shall assure our hearts before God for if our hearts condemn us God is greater then our hearts and knoweth all things but if our hearts condemn us not then have we confidence toward God And 1 Pet. 3. 21. It 's called the answer of a good conscience That is such an answer as giveth quietness and a good Testimony to Believers when all speak against them or speak evil of them Now this answer of a good Conscience is not a mans bare apprehension that his Conscence is good but it takes in these Three 1. Not only the Conscience its saying nothing against the person but positively speaking for him 2. It is such a Conscience as hath its testimony grounded on the Word of God 3. It 's the Testimony of a Conscience soberly reflecting on it self and trying it self in the major proposition to wit iâ— such a thing be true and in the minor proporâ—ion 〈◊〉 such a thing be true iâ— reference to it self in particular and finding both propositions to hold true then â—t confidently draweth the Conclusion But here some will be like Object and say If a good Conscience be an evidence of a persons saving interest in Christ Alace I fear I never had that evidence and mark neither am I like to have it Which Objection ministers ground for these two Questions 1. If a Believer may ever or at any time have a good Conscience And 2. What are the Characters and Properties of such a Conscience For Answer to the First We would distinguish a good Conscience which may be understood either 1 Legally and so it is a Conscience giving Testimony to the fulfilling of the Law perfectly taking it so excepting Je◠〈◊〉 there was never a man since Adams fall that had a good Conscience or a Conscience altogether void of offence toward God and toward men Or 2. A good Conscience may be understood Evangelically or in a Gospel sense or as iâ— draweth it'â— Conclusion not from the Law but from the Gospel and in this sense Believers may have and often actually have a good Conscience thus and in this sense David Hezekiah Paul and others have drawn comfort from the Tâ—stimony of their good Conscience not drawing its Testimony from nor founding it upon the Law and the perfect puriâ— that it requireth but fâ—m and upon the Gospel and the purity that it graciously 〈◊〉 in Christ Jesus our Lord. For the 2d viz. What are the Properties of this Conscience which will clear the former and also clear how it comes that when Conscience challengeth for sin yet it may be said that the Believer hath a good Conscience and may take it as a mark of his saving interest in Christ I shall give thâ— 4. or 5. Properties of a good Conscience 〈◊〉 when there may be sin The 1. whereof is When Conscience is universal and impartial in its putting 〈◊〉 duty thus sayeth the Psalmist Psal. 119. 6. Then shall I not be ashamed when I have respect to all thy commandments When the Conscience dispenseth not with it self in the least duty or sin but its design aim and endeavour is to be in the obedience of all commanded duties and in the degree that is called for It is on these two that David goeth Psal. 18. vers 20 21 22. The Lord rewarded me according to my righteousness according to the cleanness of my hands hath â—e recompensed me for I have kept the wayes of the Lord and have not wickedly departed from my God as iâ— he had said I halvâ—d not the Bible nor the Commands nor did I mis-interpret them neither did I depart wickedly I never resolvedly allowed my self in any sin so as to oppose one sin and to indulge and connive at another For all his judgements were before me and I did not put away his statutes from me I endeâ—voured to set them alwayes as a compass before me by which I allowed my self to steer my whole course I was also upright before him and kept my self from mine iniquity The sin that I was most given unto that had most power over me and to which I had the manyest and strongest assaults of temptations I keeped my self most watchfully from that A 2d Propertie of a good Conscience in a Gospel sense is That it is a Conscience very single having a just regard for all these things required in a Christian walk whereof we spoke before it s very observant of the performance of all duties looking not only to the matter but to the Spiritual manner of gâ—ing about them it is single in its motives and ends laying due weight on that which Christ sayeth If thine eye 〈◊〉 single thy whole body shall he full of light That is a mark of a good Conscience indeed when a man in his actings is sweyed with respect to the honour of God and doth not what he doth to be seen of men nor to have somewhat to 〈◊〉 of before God but he seeketh to have Christ increasing though he should decrease and is conâ—nt to be 〈◊〉 upon if it may contribute to the exaiting of him and would fain be up at the due manner of performing all called for duâ—es even to be in case with the Apostle Heb. 13. 18. to say Wâ— trust we have a good conscience in all things willing to live honestly This is our aim and design and if it be otherwise with us in any thing we approve not our selves in it A Third Property is That such a Conscience is delighted and made glad or grieved and made sad according as it is enabled to manage this great design and to prosecute and attain this noble end or not In this respect a Believer may have a good Conscience even when he faileth and cometh
heart or deluded Conscience turneth him aside so that he cannot deliver his soul that is he cannot winde and extricat himself out of that thicket of self deceit so far as to bespeak himself thus is it not a lye that I am lipning and trusting to And yet this is it that many of you have for a good Conscience even a deceived heart or a deluded Conscience speak to you who will or what we can it is in some respect impossible to put you off that â—ancie and to awake you out of that dream that you have a good Conscience And the reason of this delusion is that men take not the ground of the Sentence of Conscience from God according to the rule of his Word but from their own misled Reason or from some common Gift or from some piece of sense or some opinion and fancie of their own heart that is in some sort deceived by them and deceiveth them Now all these Delusions may be in these Three respects 1. In respect of things Doctrinal A man may be perswaded that Truth is an Error and an Error is a Truth 2. In respect of matters of Practice A man may take an evil Turn or Action for a good one and have a sort of perswasion that it is so as the Iews had in killing the Apostles who thought they did God good service as the Lord foretold Iohn 16. v. 2. And Thirdly In respect of a mans estate who thinketh he is in friendship with God when indeed he is not because he draweth his Conclusion from wrong premisses either failing in the major Proposition laying down a wrong rule Or in the minor Proposition applying the Rule to himself partially these things ye should take along with you in what we are to say further on this point Now for the Marks and Evidences of a deluded Conscience beside these forementioned of a Legal and of a Presumptuous Conscience which may be also Marks of this it hath these Four or Five especially accompanying it 1. A certain frothiness of Spirit or a light unsetled frame The light that a deluded man hath in his state or way is but like a Dream that hath no reality in it He feedeth on ashes and such an one will some way make more Conscience of and take more pleasure in that wherein he is deluded then in any other Pâ—ece or Practice of Religion as it was with the Iews in persecuting the Apostles and with the Scribes and Pharisees in seeking to gain a Prosylite and yet in all that they do they are but licking froth or sâ—um Ephraim feedeth on wind Hos. 12. 1. What exercise of Conscience they have about Religion is without any sanctifying effect it stricketh not at the body of Death nor doth it promove Godliness it is readily some frivolous thing that they are so much taken up with and are so eager in the persuit of which proveth but wind and ashes to whom it may be in some respect said as the Apostle doth to the Galatians chap. 3. 3. Ye began in the spirit and seek to be made perfect in the flesh A Second mark of this is There is alwayes in such a Conscience an un-distinctness as to the ground whence the mans consolation floweth or there is much more supposed peace comfort joy and satisfaction then he can give any solid reason for And they are hugely disproportioned to the foundation they are built upon ask an hypocrite what is the ground of his so firm perswasion and of the comfort and joy resulting there from He will readily answer I think it is so or I hope it is so or if he come to be somewhat more particular in the account he gives it will very readily be to this or some such purpose God hath been very good and kind to me in such and such Providences he hath bestowed on me such and such Gifts and Benefits which yet are but things external and common or he will it may be say I prayed to God in such and such a strait and he heard and delivered me and I take that for an earnest that he will hear me also for heaven and eternal Life as if Achabs deliverance from a temporary judgement on his humiliation had been to him indeed the earnest of heaven Or it may be he will further say God hath keeped me from many sins and bestowed many blessings on me which he may do unto and often doth to meer natural men and therefore he will be merciful to me such conclusions are broader then the Premises and the Superstructures then the Foundations and yet alace the perswasion of many is built upon such sandy Foundations and is therefore but a delusion since it hath no solid bottom Thus some who are carried away with an error will say they cannot defend nor debate for such a thing but they are perswaded of it as if a well grounded perswasion could be without all reason A Third Character is That a deluded Conscience can never abide or endure to be contradicted or put to a tryal if any man shall say to such a person that he or she is deluded they will be ready to hate him thus it was with the deluded Galatians to whom the Apostle is constrained to say cap. 4. v. 16. Am I therefore become your enemy because I tell you the truth They will readily cast out with their greatest and best friends and with the men they were wont to love most when they gainsay them in their delusions as Paul sayeth in the forecited place I bear you record that if it had been possible you would once have plucked out your own eyes and given them to me and am I now become your enemy because I tell you the truth It 's an evil token when a man now hateth another whom he loved before and on no other ground and for no other reason but because he contradicteth him in that particular wherein he is mistaken A 4th Character is which is of some affinity to the 2d That as a deluded Conscience is frothy in its comfort so it turneth a man forthie in his practice he is much more concerned and zealous in smal and minute things than in those of far greater moment as the Apostle insinuateth the Galatians were where he sayeth to them chap. 3. v. 3. Are ye so foolish that having begun in the spirit ye are now made perfect by the flesh He straineth at a guat and swalloweth a camel and is not so much taken up with the whole of Religion as he is with that particular thing wherein he is deluded he hath more love unto and sympathy with these that are of his judgement and opinion in that particular then with all the rest of the Lords people that are sound and right The Galatians could not deny but that Paul had more grace then many or all of these Teachers that courted and wooed them so much into that error and yet they cooled in their affection to him
and were fond on them A 5th Character is That a deluded Conscience iâ— ordinarily bitter and cruel in the effects of it as it is proud and vain so it will persecute to the death them it differeth from hence were the Persecutions of the Apostles and of Paul especially and we have seen it in poor deluded souls who have thought themselves oblidged to slay all that were against them or differed from them in these their delusions some what of this bitterspirit accompanied the delusion of the Galatians Therefore the Apostle sayeth to them chap. 5. 15. If ye bite and devour one another c. And Iames speaketh to the same purpose of such persons chap. 3. 14. If ye have bitter envying and strife in your hearts glory not and lye not against the truth this wisdom descendeth not from above Bitter zeal and strife is an evil token and a bitter Conscience is readily no good Conscience when a man supposing himself to be in the right is carried on with a spirit of bitterness though in other cases bitterness through the power of corruption may kyth yet it is native to delusion It floweth from pride in such persons exalting themselves above all others Therefore as soon as they are deluded go wrong they must have a Church by themselves and will joyn with no other persons in Christian communion but such as are of their mistaken opinion But a Third Question ariseth here on occasion of the former viz. whether Believers in Christ need to be afraid of a deluded Conscience And whether they may not be perswaded and that with a sort of delight and satisfaction that they are right when yet they are wrong the latter branch of the Question necessarily supposeth the former which needeth not therefore to be particularly spoken to We Answer with a distinction that a Believer may be mistaken and deluded in a particular but cannot be deluded as to his gracious state because being indeed a Believer it s a most true and certain conclusion which he draws concerning his being in a gracious state though possibly as to some of the grounds whence he deduceth it he may be mistaken or he may draw it from wrong grounds yet I say in some particulars he may be deluded as in taking such or such an error to be a truth and so the first Three grounds and rises of a deluded Conscience which we form erly assigned may agree to him As he may lay too much weight on carnal reason and on common Gifts as some of the Galaians did and the Apostles themselves were in hazard to do and therefore our Lord saith to them Luke 10. 20. Rejoyce not in this that the spirits are subject to you but that your names are written in heaven he may also lay too much weight on sense or comfort and the reason may be because when God graciously condescendeth to give them now and then some proof that he loveth them they being in so far deserted draw a conclusion quite cross to the design and end of that manifestation as if he approved them in that particular wherein they are mistaken for as a Believer when he is right may think himself to be wrong because of the want of sense so by the rule of contraries he may think himself to be right because he hath much sense when yet he may be wrong I shall for further clearing instance it in five or six cases As 1. When a Believer hath been in some tender frame praying to God sincerely and hath gotten a hearing and when some smiling providence meeteth him and inviteth him to side with such or such a thing he is ready to think that God calleth him to that thing or it may be the Christian after Prayer meets with a Scripture that holdeth out that thing which he hath been praying for whence he rashly draweth the conclusion that he will obtain it and is ready to think that therein he walks according to reason if the thing look rational like to him and suit the matter of his Prayer we may see something of this or very like it in Samuel if we compare the 15. and 16. Chapters of the first Book of Samuel together in the end of the 15. Chapter he hath very probably been praying when he mourned and chap. 16. v. 1. he is sent by God to Bethlehem to anoint one of Iesses sons to be king and when vers 6. he looketh on Eliah he presently and somewhat rashly yet very confidently saith Surely the Lord's anointed is before him he having been praying and the thing looking so rational and purpose-like was perswaded that he was right but the Lord reproveth him and saith to him Look not on his countenance nor on the height of his stature because I have refused him for the Lord seeth not â—s man seeth for man looketh on the outward appearance but the Lord looketh on the heart How oâ—t may a tryst of Providence be mistaken I was in Prayer and such a word met me and such a Providence occurred to me and did cast the ballance A â— d. Case is when a thing representeth it self to the Believer not only as lawful and honest but as conducing much to Gods glory and to the good of his work and he meaneth well in it how ready is he hence to conclude that he is certainly called to such a thing and that it is his duty when yet it is not so we may see something of this in David who 2 Sam. 7. 1 2 3 and 4. having a purpose to build a house to God proposeth the matter to Nathan the Prophet who without consulting God off-hand saith to him Go do all that is in thine heart for the Lord is with thee and yet notwithstanding though God loved the thing and approved of it in its self as a duty yet it was not Gods mind that David should perform it nor that Nathan should have so positively encouraged him to it hence when a thing considered in it self is pleasing to God and may be for his honour some good people may think it to be their duty whom yet God never called to such a thing as for instance to aim to be a Minister of the Gospel is a good thing in it self and one may have a sort of impulse to it who yet may not be called to it A 3d. Case is when Believers inclinations and affections are exceeding much towards such or such a thing very readily there-from they will come to have a sort of perswasion in their Conscience anent that thing as for instance when they love one sort of life beyond another which is not simply unlawful or one Child beyond another as we may see in Isaac his strong inclination to bless Esau Gen. 27. we conceive the good man went not against the light of his own Conscience in the matter but he loved him excessively which made him take the less heed to what otherways Gods promise and way of dealing with his sons
who are spoken of Ier. 2. v. 35. Because I am innocent surely his anger is turned away from me Only here take two or three differences betwixt the perswasions that are in Believers and these that are in Hypocrites when they go wrong 1. In a Believer it is in some particular and not as to their state as it 's in the Hypocrites perswasion 2. It 's in some accidental or accessory thing and not in fundamental Truths 3ly It is readily and more ordinarily in some thing not simply and in it self evil but in something only that they are not called to of God though good in it self in these most readily and ordinarily as I just now said they may go wrong and stray but yet they may do so even in some other things at fits or under some violent tentations We shall close up all at this time with these Four or Five Words of Direction The 1. whereof is that which we hinted at before That Believers would walk softly humbly and in fear and not be too confident of themselves or of their own strength for though they may warrantably be humbly confident that they shall be carried through without at least final erring in any fundamental truth necessary to Salvation yet they may slide in a particular practice or in a point of truth in such things as are to say so accessory and not absolutely necessary and therefore they should walk in fear and be war of a despising censuring and condemning humour that useth to go along with them who think themselves to be right and others to be wrong As the Apostles exhortation is Rom. 14. 3. 2 dly Believers had not need to be rash or hasty in any thing since much of their erring whether in opinion or practice floweth from their haste and suddenness in drawing conclusions Whereas if they patiently waited on God and considered calmely and at leasure they might get another Answer But we often lay down our Conclusion and then begin to Try which is a very preposterous course Whereas we should first try and then conclude 3dly Believers should be exceeding serious not only in trying the thing but in trying their singleness in it Considering that oftentimes there is somewhat beside awe of Conscience that swayeth them in such and such a particular if they could discern it such as interest affection or the like 4thly They would also carefully observe and beware of the bitter fruits that accompany delusion in others which though they come not to that hight yet may come to a considerable hight even in them such as are severe censuring and judging of others bitterness frothiness c. 5thly And in a word They had need to lippen and trust to God more then to themselves according to that notable exhortation Prov. 3. 5 Trust in the Lord with all thine heart and lean not unto thine own understanding in all thy ways acknowledge him and he shall direct thy paths That other word which we have Prov. 28. v 26. would also be considered and seriously pondered He that trusteth in his own heart is a fool but who so walketh wisely shall be delivered Let all learn to be humble tender and sober And God bless what hath been said for this end SERMON V. ACTS 24. 16. And herein do I exercise my self to have always a Conscience void of offence toward God and toward men THere is no truth that will be more readily granted then this which we proposed from these Words namely That all men and more especially Believers ought so to live and walk as in nothing to give their conscience cause of offence And yet if we shall impartially put the matter to tryal there is ground to fear that the life of many will be found to be nothing else then a continued lie and practical contradiction to the profession of this great Truth Because this is as we said so tender and tickle a subject and because there is so great need to be clear in the true meaning of it we have been constrained beyond our purpose to propose and answer several Questions and to move and dissolve several Doubts concerning it to make the fairer and easier access to the Use It being so very ordinary for people to think that they have a good Conscience when indeed they have it not and so to baffle to speak so and abuse Conscience that should be the most powerfull provoker to a tender and circumspect walk as to make it a ground of security and un-tenderness We spoke a little the last occasion to that Question whether not only un-regenerat men may think that to be Conscience which is not But also whether it be incident even to Believers themselves to think and that with some sort of perswasion I will not say with such grossness of delusion as may be in others that they are right when yet they are wrong In answer to which we shewed you they might and instanced several Cases wherein Now though the last branch of the Question hath its own great difficulty to conceive of it a right yet since it is â—or our edification foâ— if Believers may mistake much more may others and since it will make way for confirming a subsequent Doctrine viz. That it is a most difficult exercising and up-taking thing to keep a good Conscience and since also it hath very great influence upon and is very useful to our whole life it being withall the main scope of the Text to press the keeping of a good Conscience and the sum and substance of a Christian walk to do so we shall yet proceed therein a little further and it will not we hope be found to be an impertinent or wide digression soberly to do so That then which we spoke a little to and will now further prosecute is That Believers though not in reference to their state yet in the matter of duty for both in thinking that to be truth which is not truth and that to be duty which is not duty Conscience acteth as the Judgement is informed may err and go wrong In prosecuting of this we shall First confirm it from some instances 2dly We shall touch on some Aggravations or aggravating Circumstances of the thing though not so much in reference to the sinfulness of it which will make it the more wonderful 3dly We shall give some reasons of it 4thly We shall speak a word or two to the Use of it For the 1. That Believers may thus go wrong we shall confirm it from 4. Instances The 1. whereof is That frequent and famous instance of Bigamy and Polygamy or marrying of two or of moe wives in the Old Testament amongst the Fathers and Saints we are far from aggredging their failing in this and from making it in them so very odious yea we think it may be in some respect justly extenuated and far removed from that degree of sinfulness that it would be among us and might possibly in some cases had a Dispensation
up to strong delusions to believe lies because they receive not the truth in love why may it not also be just with him judicially to harden them in their unjust prejudice who without all reason take up and entertain the same against godliness and the godly by suffering some of them to slide sometimes into errors and mistakes by which they come in his righteous judgment to be so â—ar plagued as to think that now they have reason for their prejudicâ— and iâ— may be to say we thought them always to be such and such persons and now we see and find them to be so who 〈◊〉 more weight on the practice of any then on his Word and who will be ready to cry more out against an infirmity in a godly person then in others and more then they can be prevailed with to fall in love with their grace how many a corrupt and wicked man hath justified and maintain'd his own bad practice from some failing in the Saints not to excuse their sin but rather thereby to blind himself and to put out his own eyes more In the 4th place according to the method proposed take a word or two of use And 1. May not this instruct us that all Flesh is Grass that when we look to our selves we should be humble and that there is need great need of fear and trembling in our Christian walk whoever they be that dare to abuse this Doctrine anent the Saints infirmities mistakes and errors to foster themselves the more securely in their liberty of sinning God shall if continued in one day make it turn to the aggravation of their guilt and to the heightning of their judgment and however for the time they heighten their sin exceedingly in proposing the Saints faults to follow them and not their grace and vertues whereas this is the genuine and kindly use that all should make of them to be watchful to walk in â—ear aâ—d to take heed lest we also fall considering that if it hath been done â—o in the green tree what may we fear who in comparison are but dry trees if the Lord shall leave us as justly he may to follow our own councils it would become us to wonder that we go not wrong and further wrong and to look well that we be not vain of our own standing The 2d use serves to teach us that we should not take every thing to be right where of for the time we may have a sorâ— of perswasion neither that which many good people may think to be right God hath given us another rule that should be looked to and walked by as Soveraign â—nd infallibly regulating according to which we should regulate our own and the Consciences and Practices of others Therefore 3ly Learn hence so much the more accuratly and exactly to put every thing to proof and tryal that we may see whither it be so in very deed as Conscience dictateth By all means let Conscience be laid to the rule of the Word let us betake our selves and our Conscience to the law and to the testimony and if it speak not according to these it is because there is no light in it at least in so far and if even Believers may thus err and mistake O! how much more and more sadly may others who sleep on in their security without fear of being mistaken and of going wrong in matters of greatest and most lasting moment let be in lesser ones putting nothing seriously to the trial and will yet notwithstanding boast of a good Conscience The 4th use serves to teach Believers and all of you that ye have need to walk near God and in closs and constant dependance on him not simply lipning or trusting to your own council or Conscience but to him for direction and guiding The 5th use Serves to exhort Believers to be very thankful and to take it for a great and singular mercy when their Conscience challengeth them for sin and stricks in closs with that which is the Spirits work Iohn 16. 8. I will saith Christ send the spirit and he shall convince the world of sin O! but be it a merciful profitable and comfortable thing when God helpeth you impartially to search out sin to hear the Conscience it 's impartial verdict of it and to be kindly and deeply humbled for it and to flee to the blood of sprinkling for the pardon of it use 6th See here the necessity of knowing Gods mind better and of understanding his Word better otherwise we may err and go wrong and not know it Let me say in a word that it will be impossible to reach and attain the scope of this Text if we study not to know Gods Word and his mind in his Word better The ignorance that is amongst us may prove a great Rise Occasion and Cause of many sad mistakes and errors if the Lord in mercy prevent not Let God bless this Word and make it to have it 's own use for our edification and warning SERMON VI. ACTS 24. 16. Herein do I exercise my self to have alwayes a conscience void of offence toward God and toward men THe great Scope of these Words is to point out that holy Precisness Accuracy and Circumspection which was in Pauls walk and ought to be in the walk of all Christians And that is to endeavour to have alwayes a Conscience void of offence toward God and toward Men. The Doctrine that we insisted on last was this That Christians ought to endeavour so to walk that in nothing their Conscience may have a Challenge against them and when we came to speak of the use we proposed Four The 1. whereof was for Information and Direction how to carry in a Christian Life and it is in a Word so as in nothing we may thwart our Conscience either in ommitting any Duty or in comitting any sin The 2d use was for tryal as the Words bear out Pauls attainment and his comforting himself on this ground that he alwayes exercised himself to keep a good Conscience Whence we shew that it is a good Mark of Sincerity when a man is taken up how to keep a Conscience void of offence and several Doubts and Questions were occasioned in prosecuting of this use which we endeavoured to clear and answer But because we see that such Questions are almost endles and know not if it would be to your Edification to propose moe of them we have resolved to break them off abruptly and shall only speak somewhat in answer to an Objection or Question which cannot well be passed by and it is this Can that be a mark of Sincerity to endeavour to have a Conscience void of offence seing even Believers may often have ane evil Conscience How then I say can it be a mark of Sincerity and of a sound Believer to have a good Conscience In Answer to this we shall First shew how Believers may be said to have an evil Conscience 2. How it is not
in-consistent with the Doctrine nor with the use For the 1. We would distinguish Three things in Believers in reference to their Conscience 1. Something wherin their Conscience may justly challenge them 2 something that their Conscience without ground may challenge them for 3ly Something that may be taken for the language of Conscience which indeed is not by which the Conscience may come to be mistaken 1. We say That there are some Things or Cases wherin upon just ground the Believers Conscience may challenge him and wherin he may be said to have an evil Conscience As beside several others in these 1. If we take it to be ane evil Conscience that is not only silent and mute and ceaseth to be a reprover for even gross Sins but also when wakened justly challengeth accuseth and condemneth for them a Believer may fall under it both ways as we may see in Iosephs Brethren and in David who had ane evil Conscience the first way when it was a sleep and the second way after it was wakened though ane evil Conscience considered with respect to the second way belongeth properly to this head 2ly If we look on ane evil Conscience as its restless disquieting and vexing called evil in respect of the effect of it To wit as it speaketh evil so the Believer may have ane evil Conscience in respect of particular Acts for which he is justly challenged for he may thwart his light and may contract guilt and bring himself under the desert of wrath because of that guilt which bringeth on trouble at least inward in his mind and Conscience if not outward also As we may see in David after his adultery in Peter when he denyed Christ and in many others certainly as to such particular practices Believers may be said to have ane evil Conscience 3ly If we consider a Believers state and look upon Conscience as speaking his being in an evil state though doubtless it cannot warrantably charge him with nor challenge him for that nor can it have just ground to say to the Believer that his state is evil yet it may very warrantably and on just ground be silent as to giving him a positive Testimony as to his good state when he hath in such and such particulars provoked God and caused him to hide his Face as when David fell so â—oully his Conscience might warrantably withdraw and its like did withdraw its comfortable Testimony concerning his good state before God and though Conscience here be in its duty in withholding its Testimony from the Believer while he is in such a Case yet as it doth withhold it and so deprives him of the comfort resulting therefrom it may in so far be called an evil Conscience to him though it be not in it self and sinfully so 2dly The Conscience may also challenge a Believer for some things without ground or unwarrantably which we may see beside others in these Three 1. Conscience may charge a Believer with being an Hypocrite even as to his State when he is it may be much overcome with the power of unbelief and hath the evidence of his sincerity much darkned and seeth many things very contrary thereto that may seem to speak his being out of Christ when yet indeed â—e is in him The many sad plunges and difficulties that Believers have fallen into ' wherein they have been puâ— to think so hardly of themselves and not against the pâ—esent light of their own Conscience neither prove that Conscience may speak so and so hardly to them concerning their uâ—sound and Hypocritical State and yet without ground especially when it holdeth not at the Negation or Suspension of its comfortable Testimony concerning their gracious State but positively asseâ—eth the Believers being in black nature still and â—o in an evil Staâ—e 2dâ—y Conscience may challenge for that which is not Sin and so for that which it hath no ground to challenge for as we may see 1 Cor. 8. vers 7. Compared with the penult vers In the 7. vers The Apostle sayeth There is not in every man a like knowledge for some with conscience of the idol eat it as a thing offered to an idol and their conscience being weak is defiled And vers 12. He saiâ—h That their conscience being weak is wounded Their light being weak and supposing such a thing to be wrong when it was not so they were challenged by their Coâ—cience without just ground Thus it is very ordinarily for young beginners in Religion to be peirced and wounded with challenges for many things that these who are more strong and fully grouâ— will not at all be â—roubled for neither have ground to be troubled for as these who could eat every â—ort of meat asking no question for Conscience sake 3dly Conscience may challenge for a sin that hath been pardoned as if it were not pardoned yea it may challenge for a sin the pardon whereof hath been intimated as we may see in David and Iob who were pardoned and yet under their affliction the sins of their youth did stare them in the face and the Conscience will readily challenge for old iniquities though pardoned either when Believers break out into some new Act of gross Siâ— as we see in Davids Case or when they are under some extraordinary and very sadly circumstantiated dispensation of Providence sorely assaulted by tentation and unbelief crying loud as it were all is wrong there as it was in a measure with holy Iob. 3dly We said That some things may be taken for the Language of Conscience which are not or we may mistake Conscience and think that it speaketh so and so and doth challenge when it doth not speak so nor challenge which may be the reason of mens supposing the Conscience to be good when it is not or contrarly and this cometh to passe especially in two Cases 1. When our Incâ—nation is thwarted or our humour is to speak â—o grieved in which Case Melancholy or Discontent or some other Grief are readily taken to be Conscience As we may see in Achab when he got not the Vine-yard of Naboth he laid himself down on his Bed and would eat no Bread but it was not from any challenge of his Conscience but because his Inclination and Humour was crossed some degrees of which may be found with Believers 2ly When Conscience speaketh only as to somewhat in part or only concerning such or such a particular and we draw a Conclusion much broader then that which Conscience doth speak will bear As when it saith to the Believer in this or this particular thou art not right and he hence concludâ— that he is right in nothing and very ordinarily it is thus with Believers that are not so clear distinct and strong in their Knowledge and Faith When Conscience sayeth that such or such a thing is wrong they are ready to conclude that all things are wrong and nothing right because one thing is wrong So when Conscience pointeth forth such
an end not only to be lawful but even laudable we may be ready to think that it alloweâ—h also of all or most midses without discrimination that lead to the attaining of the end Now 2ly To answer to the Objection more directly aâ—d so to shew how this is not in consistent neither with the Doctrine nor with the Use We say then 1. That it is neither of these two last sorts of things we spoke of that is meant when we say that an endeavour to keep a good Conscience in all things is a mark of sincerity for we speak of a Conscience that mistaketh not and of a Person that doth not mistake his Conscience And therefore though Conscience prejudge a man of the comfortable application of this Mark yet it ceaseth not for that to be a Mark. 2ly When we speak of it as a Mark of Sincerity we mean not so much of a persons actual attainment as of his sincere endeavour when he dispenseth not with himself in any sin nor in the ommission of any known duty but is aiming honestly in every thing to approve himself to God as it is Heb. 13. 18. We trust saith the Apostle we have a good conscience in all things willing to live honestly The Testimony is founded more on the sincere aim and endeavour then what is actually attained 3ly In the Doctrine we said A Believer in a good frame will so aim to live as he may have a good Conscience in all things and the Objection supposeth only that when he is not in a good frame he cannot have a good Conscience and that we grant for he may indeed by his carnal frame and walk spoil and rob himself of the comfortable application of this Mark and so there is no inconsistencie here 4ly This standeth firmely as a truth that though a Believer had many other Marks yet they cannot bear him comfortably through if he want this sincere endeavour to keep a good Conscience And it is so very necessary to a Christian walk that a Believer dare not conclude his sincerity when he contrary to his light dispenseth with himself in the commission of any known sin or in the ommission of any known duty The 3d. Use is of Reproof and Conviction If so be Christians ought â—o to walk and when they are tender will so walk as in nothing they may offend their Conscience then there is a clear ground here to reprove them who profess themselves to be Christians and Believers and yet aim not at this to keep a good Conscience yea who in a manner cut out the ears shut the eyes and stop the mouth of their Conscience Is this Christian-like think ye Happy were they if Conscience had not an ear to hear a tongue to speak nor an eye to see who live so as if they cared not what Conscience hath to say to them if men should in all things walk according to Conscience then the most part fall undeâ— the discovery of their Rottenness that never so much as honestly aim to keep a good Conscience though generally few will deny it but it will be readily said here who are these that will sin against their Conscience Therefore we shall speak a word to these two 1. Can it be that men will â—in against their Consciences 2ly How cometh it to pass that men sin against their Conscience For the 1. Needeth it proof That men will sin against Conscience and be careless to keep a good Conscience 1. I would pose put you to it and ask you whither is there sin in you or not And if sin be in you then sure Conscience is offended 2dly I would ask you Is there not sin against Light Did ye never that which ye knew to be sin Do you not know Fornication Drunkenness Tipling Lying Swearing Vanity of thoughts Idâ—e words Neglect of Prayer want of Seriousness in it c. to be sins And do you not often go about duty knowing your selves to be under the guilt of these Sins 3dly I would ask Sin ye never against Convictions of your Conscience According to that word Rom. 1. ult Who knowing 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 Will any of you dare to say but that you have been convinced that Drunkenness and Tipling or the like was a Sin and yet ye have gone on in it over that Conviction 4ly Have you not been challenged for sin And yet ye have gone over the belly of these challenges of Conscience even when it hath been presently stinging for such a sin And on the contrary when Conscience hath been putting at you and poussing you to such and such a duty and saying It is no time now to put it off and shift it yet have not these suggestions and challenges been slighted and these poussings to duty smothered and the Spirit grieved 5thly Have there been no engadgements sometimes come under to abstain from such and such a sin and to perform such and such duties And have not all these engadgements been broken Even meerly natural men have come this length as to come under such engadgements who yet have flidden back from them and violated them grosly 6ly Have ye not had your own kind of spiritual exercises Your outcryings under the sense of sin and apprehensions of wrath in fits of sickness or under hard and heavy Crosses and yet notwithstanding have you not continued in the same sins And if all these be clear can ye deny that ye have sinned against Conscience Or dare ye say that ye have endeavoured to keep a good Conscience in all things I grant that people faâ—l into sin divers wayes some fall out of infirmity and through the force and violence of temptation and a great speat and high-springtide as it were of corruption giving them no leave to advise as it was with Peter Others sin presumptuously as these did who are spoken of 1 Tim. 1. 19. Who put or thrust away a good conscience and erred concerning the faith and made ship-wrack of them They sin with presumption and with an high hand and their falling into sin is not rashly but deliberatly and designedly with the full bencil and inclination of their will whither their Consciences be silent or speak to them they have such and such a sinful design and they will needs follow it over the belly of all Convictions and will not quite their old courses but with the dog do return to the vomit Now if this be a just and well-grounded Reproof what will the condition of most part of men and women be found to be when brought to evidence their Sincerity by this Mark even an honest aim and serious endeavour to keep a good Conscience And if this be a good and desirable thing as indeed it is and as few or none of you will deny it to be why do you thus put off linger and delay
to come at it If ye should incline it how can ye shift this Conviction Conscience may be silent for a time but it will speak and speak loud when Sickness and the Cross cometh As we see it did in Iosephs Brethren in such a case many of you will find that Conscience hath been much slighted O! when Death shall come and stair you in the face what a terrible thing will a guilty Conscience be found then to be The terror of mad Dogs of wild Boars of felrce Lyons and Tygers will not be so terrible as an evil Conscience will be when awakened and having death at it's back Nay suppose that Conscience should not be awakened while ye are alive and in this world but that ye should slip and sleep away like Lambs Hauing no bands in your death and that ye should die applauded of all men yet what will ye do with your Conscience or how will ye stand before it when ye shall be sisted before Gods Tribunal and when the Books shall be laid open Are there not many now in hell who if we could hear their language would very readily bid us beware to thwart with our Conscience and to make it our enemy Wo to them that take an evil Conscience with them to their Grave it will be a worm that will gnaw eternally and an inward poyson and Venom Stinging Burning and inflaming the very bowels as it were and all that is within the man beyond what is here conceivable We would therefore earnestly beseech and obtest you soberly to think on it for there are many of you whom this Challenge and Reproof will reach And if we should say otherwise to you who never had it for your aim to keep a good Conscience and who were never exercised to nor seriously taken up with Religion we would but cheat and beguile you Is it possible that ye can thwart with the Law of God and not also thwart with your own Conscience or can you thwart with your Light and your Conscience be still silent Or shall the having and keeping of a good Conscience be ane exercise to Paul And do you think to come so easily and without all labour to it These and other such are palpable evidences of an ill Conscience It is not sure a good Conscience that yeeldeth you peace and quietness in such a Case but it is your deep security and your being regardless of whâ— Conscience sayeth that lull and rock you a sleep For the 2d How cometh this to pass or how can it be that men and women thus thwart with their Conscience Answer 1. It needeth not at all to seem strange seing God and his Word are thwarted with will they think we stand in awe of Conscience who stand not in awe of God and who do not lay weight on his Word to regulate their Conscience by it This is the great ground of peoples thwarting with their Conscience and of their regardlesness of it even their not standing in awe of God 2dly The most part never consider their obligation to Conscience nor what is the consequence of thwarting with or of going cross to their Conscience therefore it is that they care not what Conscience sayeth is there any considerable number of persons who think that thwarting their Conscience is such a terrible thing at it is indeed and as one day it will be found to be Many had rather have a very little money in their hand then the Testimony of their Conscience and this regardlesness ariseth from the ignorance of it and of what great concernment it is 3ly Men even by accustoming and habituating themselves to thwart with their Conscience in lesser things do by little and little stupify and in a manner put out the life of their Conscience and â—s the Apostle hath the word They cauterize or sear it as it were with a hot iron Hence it is that when some truly tender Christians are troubled with and have for the matter of their exercise any little things or things that have in them but the least appearance of evil others will be ready to pray to be saved from such madness and folly because they were never accustomed to nor acquainted with any challenge or exercise of that kind but have taught themselves a way of steping over their Conscience and this provocketh God to give them up to a reprobate mind to do things which are not convenient They harden themselves by resisting the Challenges of the Word and Rod of God and of their own Conscience and are judicially hardned so that either Conscience sayeth nothing at all to them or they do not at all value what it sayeth Thence and therefore it is that the prophanest have most ordinarily fewest challenges and these few that they have they trample on them and stiffle them as but un-regardable and trifling things Whereas the most tender Conscience hath readily manyest challenges Though I deny not but that sometimes challenges will bear in themselves irresistibly on the profanest of men but they are to such very un-welcomeguests and they endeavour quickly to smother them or to drive them out again 4ly Many byass their own Conscience and teach themselves shifts not so much to satisfie their Conscience as how to answer it and to stop the mouth of it and to please their own humour if they can give a reason for such and such a thing such as it is to their Conscience they think they do very well Thus deceiving themselves and being deceived for a deceived heart hath led them aside Hence it comes to pass that in some things men take as much pains to byass their Conscience and to have it saying as they say as one man would take on another to satisfie him and to bring him over to be of his mind in any matter Hence also is the debating and strugling exercise that some will have within themselves before they can be brought to an ingenuous confession of that they are guilty of 5ly People seek to please their Conscience when they cannot byass it and when Conscience challengeth they will make amends As it may be they will pray when they are going to commit such or such a Sin as some profane men will do when they are going to fight a Combate or Duel this is to bribe the Conscience Thus many Papists when they have done an evil turn will give so much to the poor or dot so much to some pious work or use as they judge to be a sort of recompense what else is this but to bribe Conscience in one thing to hold it's tongue in another thing so some though they tiple all the day think they do well if they have been a while in the Church and will seek to stop the mouth of their Conscience with that at night for they could not at all keep quarter to speak so with their Conscience if they had not some form of Religion And therefore they will to speak so be brave
Religious men in some things that they may get a Dispensation to themselves in other things But none of these will be found Law-byding when God cometh to reckon 6ly People in a sort bargain with their Conscience like these spoken of Isa. 28. 15. They make a Covenant with death and are at agreement with hell and like Naaman if that was indeed his meaning they will yeeld Conscience such or such a thing but no more They must have a Dispensation in and a liberty of making Reservations and Exceptions of some one or moe things Though this may not always be done distinctly formaly and explicitly yet it is so on the matter implicitly and interpretatively But that Covenant with death however made directly or indirectly shall be broken and that agreement with hell shall not stand and the hail of Gods wrath will sweep away the refuge of lies and Conscience will speak at last but not with or under such covers of fig-leaves that men now wrap themselves in Therefore I beseech you dally not with Conscience for it 's a fearful thing to fall into the hands of it when it is wakened as it is a fearful thing to fall into the hands of the living God who acteth in and by that Conscience The 4th and last Use Is an Use of Exhortation seing it is the duty of all men and more especially of Believers to walk so as in nothing they offend their Conscience we exhort you in the name of the Lord that ye would order your Conversation so as in nothing your Conscience may have a challenge against you ye will all readily think that this is very reasonable and indeed if we prevail not in this wherein can we expect to prevail with you We seek no more of you but that ye would so walk as that living and dying your Conscience may not flee in your face but may give you this Testimony that ye have aimed to keep a good conscience in all things and to live â—onestly Ye may possibly think that this is a fair general and that he is a very gross and profane man that will deny it and yet we would think that many of you were come a great length in Religion if we could prevail with you but this far as that in all things living and dying as we said ye might study to have a good Conscience And this being no contraverted nor debeatable thing we may with the more confidence press it upon you especially seing it is the very Soul and Life of Religion and where that is not there is nothing of truth in Religion That this exhortation may be the more clear and cogent we shall speak a word to these Three 1. To what this is to keep a good Conscience in your walk 2. To some motives to stir you up to it 3. To some helps to it For the 1. It includeth these Four which should go along in your walk 1. That ye commit no known Sin for there will be no good Conscience if that be adventured on Ye who know that ye should not take liberty in drinking drunk in swearing in profane or idle speaking c. Walk so as ye may not thwart your Knowledge 2ly It taketh in this That as ye would commit no known Sin so ye would ommit no known duty because though every sin doth wrong the Conscience yet the sin that we know and yet commit and the duty that we know and yet omit doth more directly strick against Conscience ye who know that the Sabbath should be kept holy that ye should pray in secret and in your families that ye should not offend one another c. Beware of hazarding on these contrary to your light 3ly It takes in and supposeth that ye do nothing doubtingly for Rom. 14. He that doubteth and doth is damned he is sentenced and judged as to that particular 4ly It includeth this to endeavour to be right in the manner oâ— performing all duties and to have a single end It is not enough to pray or to be in the practice of any other commanded duty that will not quiet the Conscience if ye study not to be right in the manner and to do it for the right end The want of these requisit qualifications of acceptable Duties will make such things as are lawful on the matter turn to be grounds of challenge from the Conscience But somewhat to this purpose hath been spoke of before therefore it hath now been but touched 2dly For Motives 1. There is nothing that is a more clear duty It is written in the hearts of all by nature Heathens have it engraven on their hearts as we see Rom. 2. 15. Their conscience beareth them witness and their thoughts excuse or accuse one another and they have called it a brazen wall to have a good Conscience as to a sound walk in their moral sense 2dly there are many and great advantages attending it As namely 1. It giveth a man much boldness in approaching to God 1 Iohn 3. 20. If our hearts condemn us not then have we boldness towards God when we go to pray 2. It giveth ground also to expect ane hearing 1 Iohn 3. 22. Whatsoever we ask we receive of him because we keep his commandments and do these things that are pleasing in his sight and cross not our light and Conscience in neglecting any of them 3ly It keepeth a man from much sin and is that think ye little advantage to have little comparatively at least on a mans score to reckon for 4thly It maketh a mans life cheerful so Prov. 15. 15. He that is of a merry heart hath a continual feast Which is nothing else but a heart cheerful in God from the testimony of a good Conscience And this is it on the matter which guardeth the the heart and mind so that no cares can considerably disquiet it as we have it Phil. 4. 7. The heart is guarded yea garisoned as the word is with peace that there is no storming nor intaking of it by outward troubles It is the joy that strangers inter medle not with 5thly It is a sweet and strong cordial in affliction when Christians are persecuted by Strangers or by false Brethren are in Sickness in Prison in Perrils by Sea or Land c. This is our rejoycing the testimony of our conscience sayeth the Apostle 2 Cor. 1. 12. in the midst of afflictions 6thly And more particularly It is a sweet and soveraign Cordial when death approacheth Hezekiah can say then Remember Lord how I have walked before thee in truth and with a perfect heart It putteth the Soul in a posture of dying somewhat like old Simeon and giveth some ground to say with him Now lettest thou thy servant depart in peace for mine eyes have seen thy salvation The Necessity of it will yet further appear if on the other side we look to the disadvantages that wait the want of it though men could be content to live a heartless life
to hazard on sin to neglect Prayer and other duties yet they would consider the terrour that followeth ane evil Conscience and how it breedeth and breweth a hell within their own Bosom There is then a necessity an absolute necessity of a good Conscience that quarrels be not and abide not betwixt God and us for ever 3ly For some Helps or Directions to keep a good Conscience and we wish we were all in a posture and frame of Soul to meet with to receive and make suitable Use of them 1. Endeavour to have light and clearness in the matters of God and what concerneth your own good Let every one be fully perswaded in his own mind as it is Rom. 14. 5. It is not possible that ye who are grossely or very ignorant can keep a good Conscience ye know not when ye sin nor when ye do duty aright yea although ye may do duties or things good on the matter the want of knowledge maketh you want the Testimony of that good Alace that many wise and rich men that can speak well of the things of this world should be quite ignorant of the things of God and many of you would think shame of it if we would point you out 2ly Advert and take heed to what Conscience sayeth The truth is most men take heed to what may further their designs in externalls to what their wit and reason carveth out to them and to what their own light thinketh or as it were overly sayeth is right and presently step to it and never ask what science well informed from the word sayeth This maketh many men say and do in their haste that which they repent of afterward Therefore ye should learn to put Conscience to speak consult not with your designs nor with your wit and reason only nor mainly but retire and consult seriously with your Conscience Commune with your heart and be still stand in awe and sin not as it is Psal. 4. 4. Consult not with Flesh and Blood let not their advice come in betwixt God and you and finally determine you but reason with your selves think this and this our inclination sayeth and this and this our overly light sayeth but we will put Conscience to it and hear what it sayeth and yet it 's but an inferior Rule and therefore we should not take every thing from Conscience without ground but hear what the Superiour Rule of Gods Word sayeth And this is a right circle wherein ye should turn your selves even to try your Light by bringing it to Conscience and then to try your Conscience by putting it to give a reason from the Word 3ly Be exceedingly aware to thwart with your Light in the least thing and abstain from every thing that seemeth to come in tops with it For Conscience is a very tender thing if we stand not in awe of Conscience we may provoke God to give us up to do what we will and to send us Like lambs to feed in a large place Therefore I say again beware of thwarting in the least thing with your Light and your Conscience 4ly As ye would hear what Conscience sayeth before ye do any thing so when ye have done it ye should consider how ye carried in it according to your Light and whether ye have had a good Conscience in such a thing both as to the matter and the manner and put your Conscience to speak to that and hear what it sayeth concerning what is done There would be in this much singlenesse for if the eye be evil it will make the whoâ—e body full of darkness Hence Paul putteth a good Conscience and Sincerity together 2 Cor. 1. 12. If we should speak never so many good words and do never so many good â—hings on the matter if we be not singly minding Gods honour in them they will not be acceptable The want of Sincerity will be as the dead â—ie in many a mans pot of Ointment of called for duties that will make it cast forth ane evil and stinking smel the savour of a good Conscience will sure be wanting where singleness is not or where Conscience is made subordinate to our carnal Interests Many may have a resolution to do such and Duties who yet make these to keep level with carnal designs and interests It 's impossible when men come not as new born babes to drink in the sincere milk of the Word that they can profit let be grow thereby 6ly Be frequent and serious in making humble and believing applications to the Blood of Christ to the Blood of sprinkling that thereby your Consciences may be sprinkled and purged from dead works for the great ground of your pâ—ace is not your seriousness and sincerity but his satisfaction many of our works and duties alace want life and if they be not sprinkled with the virtue of his Blood they will be but as so many dead weights on the Conscience and indeed there can be no truly good Conscience whatever else be if this be neglected Let then these that would be at a good Conscience make use of these directions and helps and they shall doubtless come the better speed Now we are sure that this is the Truth of God to wit That we shoold indeavour to have and to keep a good Conscience in all things and alwayes toward God and men which a very Heathen were he present with us would not contradict and it is very useful for you though it may be some profane wretches will be ready to say What needeth all this niceness And as it is a Truth and a most concerning Truth so nothing will make your life more truly cheerful and comfortable And if it be neglected or slighted all your Knowledge all your Disputs about Religion all your Tastings of the good Word of God all your Prayers or what else ye can name will be to no purpose And seing it is so very important and concerning a Truth we leave it on you before God and put it home to your Conscience to make it your exercise to have always a good Conscience void of offence toward God and toward men We mind not to come back again on this Text nor to touch on the rest of the Doctrines at first proposed from it what we have said being principally if not only designed and most if not all the other Doctrines being one way or other reached in the Prosecution of these that we have at length spoken to The Lord graciously blesse what ye have heard SERMON I. 1 PETER 3. 21. Not the putting away of the filth of the flesh but the answer of a good Conscience towards God COnscience is in it self a most excellent Gift of GOD given to Men having an excellent nature being waited with many Rare and choice Uses and Advantages throughout their whole Life and when it is rightly used it is one of the special Freinds that men can have on earth and one of the great things that this Gospel and the
preaching of it aimeth at even to direct and help them how to come at a good Conscience and how to keep a good correspondence with their Conscience so as they may be comfortablie assured that they indeed have this good thing which is called a good Conscience Yet when Conscience is abused or not made right use of it turneth to be one of the greatest unfriends and enemies that men have in this World nay in that World which is to come Having spoken somewhat to this before and in the last Observation that we drew from the former Text which was that men ought to walk so as not to offend their Conscience in any thing we shall now speak somewhat to one Direction and help that is greatly if not mainly contributive and useful in order to the attaining of that notable end which is this That men who aim to walk answerably to that Rule so as in nothing they offend their Conscience had need to observe carefully the language of Conscience It is not our purpose to stay on the particular consideration of the scope of this Scripture nor so much as to name let be to prosecute all the points of Doctrine that may be drawn from it but only to discourse a little from the Words inclosed and shut up within a Parenthesis as they relate to our end and design First then in a word The Apostle is here putting a difference betwixt external service and the internal power and efficacy of the work of the Spirit of God on the Conscience And when he is speaking of Baptism he giveth this Caveat and Advertisement That it is not the washing of water in that Ordinance that reacheth the great end of it But the answer of a good Conscience 2ly He sheweth that the differencing and March-ridding Character of the one from the other is in what answer the Conscience giveth concerning the thing that the man is about and declareth that it is not simply a good Conscience but the answer of a good Conscience that giveth ground of Hope and boldness of Confidence to obtain the Promise From the Words these Three Observations arise clearly First That there is a faculty in Conscience that is able to give â—ne answer to a man concerning his spiritual state and condition and concerning his Actions So that if the question about these or any of them be put to the Conscience It can return answer and signifie it's sense and give it's verdict concerning that which it is questioned about The answer of the Conscience implyeth so much 2ly That the answer of the Conscience is different and distinct from the outward answer of the mouth or profession for a mans mouth and profession and the external ingadgement that he cometh under in Baptism or any other Ordinance or Duty may say one thing or give one answer when the Conscience may say another thing or give another answer concerning the mans sincerity in the thing 3ly That the answer of a good Conscience That is ane answer from the Conscience on good grounds testifying a mans sincerity is a most excellent and comfortable thing It is the First of these that we intend to speak a word to at this time viz. That there is a way of getting an answer from the Conscience and of understanding it's mind about any thing that men shall put to it Or thus Conscience hath a way of making known it's mind and giving an answer about any thing that is put unto it These words Answer of Conscience implyeth so much as we said especially being distinguished from the externall service and administration of Baptism spoken of in the words before And it is yet more clear if we consider how the scop runneth in comparing of these two together viz. The verbal restipulation of these that are come to age and the inward answer of Conscience There is the Gospel on the one side requiring such a thing and the answer of the Party Baptised on the other side and the Apostle maketh the answer of the Conscience distinct from that though sometimes it goeth along with it so that a man will not answer more clearly to the thing then his Conscience will when it is seriously put to it This might be branched out in these Three 1. In respect of a mans state 2. In respect of some truth of Religion and of the hearts imbracing of it 3. In respect of some practice or duty that a man is called to all these do fall under the answer of Conscience when it is questioned about them but it is the last of them that we intend to speak to viz. it 's answer as relating to a Christians duty and practise about which Conscience being asked or posed is able to give him an answer which I shall clear from Two Grounds and then come to the Use. The 1. Ground is taken from the Nature of Conscience which we some way explained when we began to speak of this subject Conscience being deputed of God in man to take strick notice of every piece of his walk and practice and being the candle of the Lord searching all the inward parts of the belly to let men see what God calleth to and to put them in mind their duty This I say being the office of Conscience and the end why God hath placed it in men it is no doubt furnished with such a facultie if we may speak so as to be able to give an answer concerning what it is queried about More particularly it hath a three-fold power in reference to a mans way and thus it represents God in Three of his Attributs 1. It hath a power of counselling advising and carving out of a mans duty So that when he doubteth what is to be done Conscience hath a power to advise him and give him an answer And this is called the dictating of the Conscience answerable to the Soveraign authority of God whereby he commandeth all his creatures to whom Conscience is subordinat in which respect men are condemned for thwarting with their Conscience Rom. 1. ult Who knowing the judgement of God that they that commit such things are worthy of death not only do the same but have pleasure in them that do them Here is Conscience dictating to men what they should do before they do 2ly There is a Power or something in the Conscience that goeth along with a mans acting or that waiteth on him in the time of his acting in Duty And this especially is called the Testifying of Conscience or it 's bearing witness concerning the sincerity or un-soundness of the Act Not onâ—y doth the mans mouth speak and his hands do but the Conscience will give answer if the heart be going along with the mans speaking and doing or not wherein it represents Gods Omniscience or All-knowledge Hence it is That Psal. 27. 8. David saith when thou saidst seek ye my face my bea rt answered thy face will I seek O Lord. And Psal. 16. 2. O my soul thou
to it or a conclusion drawn from the Word that such a thing is a â—in and Conscience thereupon deterring from it Thus it differeth from Light simply considered in as far as it is a Conclusion drawn from such grounds as the Judgement or Light in the Judgement layeth down to or before it It is an answer that not only hath Truth in it which may be from light but its ane answer as having a truth in it that is drawn from such a ground warranding such and such a practice Conscience looking on it as Gods mind for directing it in it's Duty and on that account putting on to it As to the 2d Question How the Conscience giveth this Answer or how it maketh it's sense and language of things known In Answering to it we would be sober and not curious noâ— more particular then we have ground for In short then we conceive that there are these 4. wayes how and whereby Conscience giveth It's answer to let people know when it is pleased or displeased 1. When it bindeth and tyeth such or such a word â—mporting such or such a Duty on a man that he can no way get himself rid of nor it shaken off as when he is disputing and debateing within himself whither such a thing should be done or not done Conscience answereth on good ground and either biddeth him abstain or do and hath a pouâ—s with it because the word of God commandeth or forbiddeth it and this is not only because there is a word for it or against it but clear light drawing a conclusion from such a word whereupon the Conscience bindeth it on the man so that it cannot be got shifted nor shaken off For we know that men may know many Duties and yet not do them and upon the other hand that men may be stirred or poussed on to do that which it 's not Gods mind they should do so then it is the answer of Conscience when the Word and the Conclusion of Conscience are connected and joyned together so as the one is the ground of the other and floweth from the other and this is the most special way how Conscience maketh it's sense of things known The Word of God being the rule of Conscience A 2d way is by some secret discontent or restlesnesse in the Conscience if a man do such a thing as is not Duty or if he do not such a thing that is pointed out to him to be Duty either through ignorance or inadvertancy The Conscience then as it were hunteth the man with Challenges disquieteth and maketh him restlesse till he practise such a Duty or abstain from such a sin And this we find to have been often in the Saints recorded in Scripture they having had no rest till such a thing was done and such a thing abstained from which floweth from the nature of Conscience accusing or breeding discontent because of un-answerablenesse to the Rule 3ly Conscience hath a way of signifying it's mind by making some impression of terror to back and second more than ordinary convictions of and threatnings and challenges for sin When sin is committed Conscience convinceth and challengeth when this doth not the turn upon the back thereof cometh the threatning and some fits of terror sometimes the threatning is conditional sometimes the peremptory certification is added sometimes again the impression of the threatning will be more sensible sometimes more insensible When Conscience giveth advice and dictateth from the Word it maketh use of the Commands but in the sense we are now speaking of it maketh use of the threatnings As for instance It 's said in the thrid Command The Lord will not hold him guiltless that taketh his name in vain Now for any degree of this guilt Conscience challengeth and when that is slighted thereupon Conscience goeth on and maketh the threatning terrible for challenges bear in convictions of sin and convictions represent the threatnings as more terrible and threatnings bear in the apprehensions of wrath and hence is the exercise of Conscience in some that wakneth and raiseth a terrible storm in it A 4th Way How Conscience giveth it's answer and maketh it's mind known is by an inconceivable inward calmness peace serenity and tranquillity in the Soul So that when a man reflecteth on his doing of such and such a thing and comparing it with the Rule of the Word findeth it agreeable to the same all his terrors evanish his mind is calmed and he findeth much sweet Peace Delight and Acquiesence in the thing this is nothing else but Conscience giving it's answer all which had great need to be carefully compared with the Word of God and that his mind therein be very clear because as there may be much bastard peace on the one hand so there may be many groundlesse challenges on the other which are not to be taken for the language of Conscience As for the 3d Question What men are to do that they may find out and get a clear answer from their Conscience or what is called for from them to find out the answer of Conscience We shall Answer this in these Three 1. Something is to be done before we put our selves to the search or Conscience to give it's answer 2dly Something must accompany this Duty 3dly Something is called for after this Duty is done 1. We are to do something before we put Conscience to it to give it's answer And 1. It is necessary that men be well informed of the Truth of the thing in general for to come blindly to Conscience is to tempt it and make it a snare to our selves Therefore I say we should be well informed to the end that Conscience may have ground to give a clear answer For our Conscience is like the Iudge and our understanding like the Advocat that maketh the Cause known And if all things pro and contra for and against be not proposed and discussed by the Advocat Conscience which is the Judge cannot give a distinct answer or verdict This is the reason why many Consciences do err because there is not pains taken to inform them 2ly When the Judgement is informed men should put the Conscience to it to answer They should not content themselves with this that they have filled their heads with so many Arguments for such a thing but should let them sink down to the Conscience and study to know what Conscience thinketh of them For Conscience as we said before is some way beyond bare Light therefore when we have gotten Light in a thing we should not hold there but take it aside and communicate the matter to Conscience As the Word is Psal. 4. 4. Commune with your heart upon your bed There is a communing with others in speaking with them a communing with Books iâ— perusing them a communing with our Inclinations and Affections and taking notice what they would be at and a communing with our Light if we be clear in the thing But beside all these
there should be a communing with the heart or Conscience which we conceive is often neglected and men often start and strick in with things without deliberation thinking if they have Light for such a thing that it is enough for making such or such a thing to be Duty It is true ane Argument from Light may induce to the thing yet we are neglective when we bring it not to the Conscience 3ly Men should bring things impartially to the Conscience we should take heed that we we be not pre-occupled or prejudged lest we get ane answer according to our Idol as well as we should beware of byassing and bribing Conscience If the eye be single the whole body will be full of light but if the eye be not single darknesse may be had from the Conscience in stead of light Not that in clear things that are Duties at all times we should be sticking and moâ—e questions which was Balaam's fault but in things indifferent or though lawful yet not called for at all times nor from us in such a station or relation when the question runneth whether the thing be lawful to us or not or if we be called to it at this time we should be single and take ane answer from Conscience as God cleareth it 4ly We should give attention leâ—d to our ear and take good heed what Conscience â—nclineth to and saith whither it inclineth this way or that way As when we ask a Question at 〈◊〉 we use to be silent till they answer so should it be here And if Conscience seem not to speak we should waâ—t on and not be hastie especially we should look well that we distinguish betwixt Inclination the Affections of Fear Passion and the like and the answer of Conscience Lest we take the one for the other we should both take heed that it be Conscience that answereth and that we take up the meaning of Conscience it 's answer aright in order to which there should be a quieting and hushing of all things within the man that there be nothing to disturb in taking up the mind of Conscience or that may prejudge Conscience in speaking and giving it's answer 5ly When Conscience hath spoken we should put its answer to proof and tryal and see if it be the answer of Conscience indeed We should take the answer of Conscience to the Rule of the Word and see if it be agreeable to the same even as we should take our Light to Conscience that Conscience may testifie of it so when we have gotten ane answer from Conscience we should take it back to Light and see how it agreeth with the Word for there is a great correspondence betwixt these two Conscience and Light Conscience serving to ballance Light and Light to confirm Conscience which being Gods Deputy set up in man to speak his mind ere we can follow ought as the language of it we should ask for his warrand And if it produce no word for the warrand of what it saith we should not take it for the answer of Conscience or at least it should be looked upon as a mistaken answer Hence it is that some when they get a little lightning after prayer and do not put it to the tryal and yet rest on it as ane answer of Conscience are mistaken Yea this is the reason why many of Gods People who have some access and liberty in their addresses to him are mistaken for it is not access to him nor liberty simply that warrandeth Conscience to speak but the Word of God As for the 4th Question How this Language of Conscience may be discerned and distinguished or differenced from mens Light Inclinations and Affections of fear or desire and liking to be at a thing Which will stir and make restless as well as as the Impulse of Conscience We Answer 1. The answer that Conscience giveth is alwayes from the Word if it be right and upon that account that the Word warrandeth it it not only sayeth that such a thing is agreeable to the Word but presseth to it because agreeable thereto As for instance to allude to that Word if not more He that giveth to a disciple a cup of cold water in the name of a disciple shall not loss his reward We may give somewhat to a man that is a Disciple out of pity or on some other natural or moral Considerations and Relations and Light will direct to that and the natural Conscience may pousse to it but to make it the answer of a good Conscience it requireth a Re-duplication that we give to him as or because he is a Disciple and member of Christ so one may Pray and come to Church and have anâ— impulse to it and yet not from a good Conscience as another doth because the one cometh as in obedience to a commanded Duty the other not but on some other account The reason is because Conscience presseth to obedience on that account but Light Inclination and Affection presse to obedience on another account as from some selfish Motive or Consideration supposing it to be a Duty A 2d way to discern it's answer is this Light Inclination and Affection put to the thing in the general only but the answer of Conscience respecteth all the circumstances of the thing Conscience doth not only say go and Pray but Pray in this manner to wit with Faith Love Fear Reverence and sincerity of Heart The reason is because Conscience considereth the Duty as circumstantiated in the Word and therefore it 's answer is no broader nor narrower then the Word is Whereas when a man is put to such a thing from Credit Fear or Desire his practice is extended no further then to such anâ— end Credit fear of Loss or the like if he have any regard to circumstances Levelleth and Moduleth him in all the circumstances of his acting So as he may attain that which driveth him on to such a Duty but when Conscience putteth to Duty that God may be obeyed and peace in Him injoyed it regulateth the man in all Circumstances of his Duty in order to that end And this is the reason why some are so soon and so well satisfied with Duty others are never throughly satisfied because the one goeth about Duty for the fashion to guard against and hold off challenges or for some other sinister end and so is still driven on from such a principle and for such ends But the other goeth about Duty in obedience to God aâ—d so as he may have peace in him and while any thing is wanting that may mâ—rr that he is disquieted 3ly We may discern it from the nature of the answer and the effects that it hath on the 〈◊〉 to whom the answer is given Conscience being Gods Deputy and the most divine thing in man Even The candle of the Lord that searcheth into the 〈◊〉 and inward parts of the belly and when acting it's part aright the most excellent representer of God if it
be well observed answereth 1. In another manner and with another kind of Authority Boldnesse and holy Statlinesse then bare Light Affections or Passions do which though they drive more violently yet not with such divinness to speak so nor with such majestick authority And therefore 2ly When Conscience answereth it some way silenceth lusts and sinful passions which confuse and to speak so put a person through other so that there is not that serenity and calmnesse that there is in the Soul when Conscience is asked at and clearly answereth The Light of Conscience well informed being the Light of God is clear and quieteth though often it be not so sensible to us as our own Inclinations and Affections that agree better with us 3ly The answer of Conscience hath more influence on the man to humble and abase him and to make him vile in his own eyes because it speaketh Gods mind it serveth to exalt God and to advance the work of Mortification in himself But where this is not and men are soon made frothy and conceity by the answer which they get and the very first reâ— of it is to puff up and make vain It 's sure at best but the answer of Light and not the answer of Conscience nor Gods speaking in and by it We shall proceed no further at this time That which we aim at by all we have now said is in a word this to shew that as upon the one side ye should learn to give Conscience some Imployment and seing it can give you anâ— Answer to put it to it and not to bear about you such a noble Counsellour and Adviser without making suitable use of it so upon the other side that ye may learn to know when Conscience speaketh and what it speaketh and that ye may give it obedience when it speaketh according to the Word In a word the right use-making of Conscience is intermixed and interweaved with the wholepractice of Christianity And where it is rightly observed in one thing there will be ane honest aim to observe it in another yea in every thing And this may be another difference betwixt the answer of Conscience and that oâ— Light only or of any other thing viz. That the supposed answer of Conscience or of Light in the Judgement which is consistent with loosness is never to be taken for the true answer of Conscience for as we cannot keep communion with God when we are not walking in his way so we have no warrand to expect keeping of good correspondence with our Conscience because the language of Conscience is Gods language Therefore it is the Duty of all to walk so as they may keep a good correspondence with their Conscience And it is ane evidence of a sinful incapacity to discern the language of Conscience when there is not ane constant endeavour to walk according to the strain of a good Conscience in every thing SERMON II. 1 PETER 3. 21. Not the putting away of the filth of the flesh but the answer of a good conscience AT a former occasion we proposed this Doctrine from these Words That the Conscience which is in men hath a way of signifying it's mind to them concerning their actions to let them know when it is satisfied and when dissatisfied and to give them some sense of them called The answer of the Conscience The use of the Point was That if it be so Men and Women should in all their Carriage and Actions indeavour to know what sense Conscience hath of them They should ask advice of Conscience and take it's answer before they Act in the time of their Acting and when they have done Acting In prosecuting of this use which is the main thing aimed at we proposed for clearing it 1. What this Answer is Which is especially to be looked to not as determining simply what is right and what is wrong for that is done in the Word but that in things lawfull and in those Duties that as was said do not oblidge ad semper or in all differences of time we are by the Answer of Conscience to try our particular call to them the right timing of them and the right maner of going about them 2dly What way Conscience maketh it's mind known and giveth this Answer 3dly What way should be taken for finding out and obtaining this Answer 4thly How it may be discerned to be the Answer of Conscience and not our own particular Inclination and Affection There are yet two Questions remaining for further clearing of this use to be spoken to 1. If even when men are desirous to know the Sense and Answer of Concience it may not be silent and no distinct clearness attained to whither they be called 〈◊〉 such a thing or not or how they are to go about it or how it should be timed 2dly If Conscience may sometimes be silent or at least not answer so clearly what then is to be done in that case As for the 1. We shall Answer it in two Assertions and then clear them The 1. Assertion is That sometimes in Gods wise holy and soveraign Providence and in his secret profound and mysterious way of ordering things it may so come to passe that men may set themselves to enquire at Conscience and yet after inquirie not find at least for a time so clear an Answer as to warrand and direct them what hand to turn to The 2d Assertion is That sometimes Conscience may speak and answer clearly enough and yet men from some one tentation or sinful distemper or another that they are under and from negligence and sinful inadvertancy in taking heed to the answer of Conscience may think that it speaketh not clearly when it doth and thus be leâ—t in the dark So that Conscience is not alwayes to be blamed as if it answered not when we think so For clearing of the 1. of these That Conscience may be silent or not speak so clearly even when inquired at we suppose it is clear not only from the experience of all generations wherein Believers if put to speak would declare that they have sometimes been very desirous of Light and Clearnesse concerning their being called to this or that Place Station or State and Condition of Life As also it may be as to the way and time of performing some called for Duties and yet have not attained to clearness therein This one thing will both clear and give the reason of it viz. That Conscience being Gods Deputie whereby his mind is made known cannot speak when he keepeth up himself And seing he may and will now and then keep up himself for a time Conscience during that time may and must be silent because Conscience cannot speak but according to his order And there being wise and holy Reasons moving him to speak so to keep up his mind and that he may in some sense and respect deal with others as it 's said he dealt with Saul whom in a great strait he
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
hath not one word to speak but to them to whom God speaketh A Fifth And last Case is when men are driven and stirred up to seek to know the mind of Conscience from a corrupt or selfie principle and for such or such a selfy end As for instance when men seek clearnesse and resolution from their Conscience anent such ane estate of Life such a calling or station or anent the undertaking of such a journey or voyage and are not put to seek that clearness anent them out of respect to the honour of God but from respect only or mainly to their own interest profite pleasure or credit As it was with Balaam Numb 22. 10. That which did put him to ask Gods counsel was not regard to the honour of God but love to the wages of unrighteousness as Iude calleth them And here many fail and make a silent Conscience when they are seeking clearness Which may be known by this that they would never ask if it were lawful for them to take such a calling or place or to ingadge in such ane imployment except some pleasure preferment or gain led them to it And the reason why they ask the advice of Conscience in the matter is not that they may be the more stirred up to improve such a place imployment or state of life for Gods honour but that they may with more quietnesse freedom and confidence follow their design and come by their end neither do they intend singly if at all to follow the answer of Conscience but would rather have Conscience to follow them as is clear in Balaam Therefore when the Answer cometh contrary to their Inclination or Affection or to the selfie end that they have before them they will ask over again as Balaam did Hence Iames sayeth chap. 4. v. 3 and 4. Ye ask and receive not because ye ask a miss to consume it upon your lusts As men may seek to be assisted in the performance of Duty for the praise of men so they may seek to have Conscience to be on their side to prevent a challenge from it And that they may intertain a carnally confident expectation of what they would be at Thus carnally profane and wicked men have often sought advice of the Lords Prophets as they did Ier. 42. 1 2. In these and the like cases men may take pains to know the mind of Conscience and yet the Lord may make it to keep silence and not to Answer them or if it do to answer them according to the idol of their own heart 2dly Another sort of Reasons may be drawn from Gods Soveraignity so ordering it for his own wise and holy ends to wit for the good of his People and his own Glory as he afflicteth them in other things though not without sin in them yet not alwayes with respect to their sin As we may see in Iobs tryal Even so when they are taking pains for clearness of Conscience and to get Gods mind in such a particular he may and sometimes doth blast all their pains so as they attain not to the desired clearness in it I say in such or such a particular because as was hinted before the main bussinesse of their eternal state falleth not under these debates and this we say he doth in his Soveraignity for these and â—he like wise and holy ends 1. That he may emptie and humble his own People That when they see they cannot win to clearness and satisfaction in a Particular of so little moment and consequence by making that to be so much their exercise he may hide pride from their eyes and lay them low before him 2dly As in this he mindeth their humbling so their upstirring by such means he puteth them to be more serious in seeking him for oftentimes when men find things to go easily with them they are in hazard to betake themselves unto and sit down in as easie a way of Duty and to â—lack their dilligence 3dly He doth this for tryal to make discovery of the unsoundness of some and to prove the sincerity of others he will by suspending Light and Clearnesse in such a particular take a proof of folks tendernesse whither they will forbear while they are unclear or whither they will untenderly go on It being a main thing that maketh tryal of mens tendernesse when God by this means layeth as it were a Bond and Restraint on us and so putteth us to it to try whither we will hold here or proceed further if there be tendernesse it will appear in such a case This discovered Saul 1 Sam. 28. 6 7. When God answered him not who went away immediately to a Witch And hence it is that many when they cannot win to Satisfaction or Clearness in a lawful way they betake themselves to the nixt shift when others that are tender will halt and stand â—ill till God further reveal and manifest his mind in the thing As the Prophet doth 2 Kings 4. 27. Let her alone saâ—eth he of the Shunamite to his Servant her soul is vex'd within her and the Lord hath hid it from me 4ly He doth this to make men prize Light more when they get it knowing that it cometh from God We are disposed to think as long as we are not much difficulted and brought into some notable strait that our Light floweth from a stock within our selves and that we have it at command Thus many think little or nothing of being clear to marry such or such a Person to take such a place or to engadge in such ane Imploy and Station as it may be of Magistracy or of Ministery Conscience as they think cleareth them at the first hand but the Lord will have us to know That to have Light and Clearnesse in any particular especially of such moment is a greater matter and mercy then so and that it is a sin to flight and undervalue it when it is come by A 5th and last end is to draw men to more immediat dependence on himself that when Conscience is silent they may come to him and count themselves to be so much the more in his common and debt for any Light that they shall win at and be made to know that Conscience is but his servant all this is clear frow Gods way in afflicting his People and from many instances in Scripture The other Assertion that I proposed to speak a word to was That though it be sometimes thus That Conscience is silent and speaketh not at least so soon or so clearly when it is inquired at yet it is not alwayes so but sometimes nay often Conscience will speak and answer clearly and our unclearnesse in that case may proceed from some one tentation or other or from our own sinful distemper or from our negligence and inadvertancy as I shall shortly clear in some cases 1. As a sinful Ignorance in the Person who desireth it to speak will make Conscience keep silent so there is a sinful
to say that ye are indifferent in the thing 2dly When you go to Prayer see that there be not one side that ye incline to more then another and that ye slâ—p not insensibly into a Petition or Desire that your Light may incline you this way Somewhat of this seems to have been in that Desire or Petition which Abraham hath Gen. 17. 18. O that Ishmael might live before thee As suppose ye were to pray for a way of living yet it is readily O! that this were the way of living calling or station rather then another 3dly When there are some hopes that 〈◊〉 may be one thing rather then another or when providence bindeth you up more from the one then the other â—ee how ye are affected with joy or grief if ye be much delighted when one of the things seemeth hopeful and much grieved when it seemeth to be marred and crushed that telleth that ye are not suitably submissive and indifferent in the thing As suppose a Husband or Wife or Child or other near or dear Relation who is near to death that ye pray for and think that ye have attained to submission in the matter but if there be a little reviving and that doth much â—ickle and lift you up It sayeth the submission hath not been so found and absolute So upon the other hand when the Husband Wife Child or other dear Relation draweth near death and all hopeâ— are gone and that layeth on an over-chargâ—â—eight it giveth the same verdict of your submission as â—efore Or suppone that God offereth to a man a way of doing good to the Church and it comes to be much blasted and the door is more opened to some others of the party that is on the other fide of the difference amongst honest men who both designed the advancing of the great Work of the Gospel Foâ— the thriving whereof ye pray by what ever of the sides or parties Yet I say when the one side hath a wider door in Providence opened then the other that grieves and some way freâ—s you It telleth that you are not so indifferent and submissive as to the successe of the Work by either of the sides as ye suppose For when it cometh to the Decision there is a loathnesse to take the answer that thwarts the Inclination and Affection 4ly When doing and forbearing compete together so that ye are difficulted in your choice consider which of the two Carnal Reason and the Grounds that it goeth on sweys you most to As suppone the Case be whether to take such a Place or to follow such a Calling or Course that hath much Profit or Preferment attending it or to forbear if ye inquire at Conscience which should determine you and yet still remain unclear if these Grounds swey you that would swey a meerly natural man it is to be suspected Therefore though in some Cases God may call a man to such a thing to such a Place or Station yet he should search well and see that â—e be clear in his call to it in particular because there is something here of a self-interest that will be very ready to cast the Ballance 5ly Consider and compare your own Inclination with the advice of others in the thing when it may be ye get divers advices anent it and none of the different advisers offer Reasons for their advice or if they do when the Reasons of such as comply not with your own Inclination are not so narrowly examined and the reasons of the other that seem to be more complyant with your Inclination are listned to in that Case what your Inclination sideth with will easily tell you if ye be indifferent and have indeed attained to submission in the thing or if ye be led by a sinâ—ul diâ—emper Hence it is that when some persons seek after clearnesse in such or such a thing they will not readily advise with such as they know or apprehend do or may differ from them or that will probably â—hwart them in the thing but with others who they know will 〈◊〉 and 〈◊〉 satisfie them Where these or some of these are found after search to meet together there is ground to suspect that though Conscience hath spoken cleaâ— yet men have smothered or slighted to notice the answer of Conscience 2dly We may add some 〈◊〉 Directions as First Because our own 〈◊〉 singlenesse usually maketh us dâ—k and doubtful therefore these who would have a good Conscience â—nd be in capacity to take up the Answer of it should keep their eye 〈◊〉 for if the eâ—e be single the whole body 〈◊〉 〈◊〉 〈◊〉 of light buâ— iâ— mâ—n in their 〈◊〉 〈◊〉 any way unsul 〈◊〉 byasled they will readily mistake the Answer of Conscience 2dly We would consider what others think who will probably be more impartial in our case then our selves because not being in our circumstances they have not the particular interest to swey them that we have 3dly consider whaâ— we would saâ— to another in such a case to whom the Tentation cometh not â—o neâ—t as it doth to us who are particularly 〈◊〉 â—n 〈◊〉 thing Yâ—a consider what we would have thought of the thing before it came to our own doâ—r and we to be exercised about iâ— But 4tly Consider especially and â—ry the rise of our puâ—se and exerciâ— about the â—ing whitâ—er it be zeâ— to the honour of God that puâ—teth â—s to consult Conscience 〈◊〉 or because such a thing is now come in our way and seems to be waited with such and such external advantages or to comply much with our humour and inclination For when Gods honour putteth us not to ask the Answer we may suspect that it is not that which determineth us We would readily never seek Light in such a matter if it came not thus to our door and if it were not in our offer and others will make no such a do or businesse for Light in it because they are very clear to let it alone This much for the First Direction what to do when Conscience is silent or it 's Answer is not taken up or mistaken Men should impartially search and see that they have not some way determined and decided the matter before haâ—d within themselves to the thwarâ—ing or smothering the Answer of Conscience And that their Inclination or Affection or some one or other selfie aim or Interest swey and byasse them not but that the matter be left betwixt God and their Conscience singly and that they be waiting on him for clearnesse in a humble submissive and self-denyed way SERMON III. 1 PETER 3. 21. Not the putting away of the 〈◊〉 of the flesh but the answer of a good Conscience towards God BY counsel every purpose is established and â—e that â—neth to council is wise sayeth Solomoâ— There are two great Counsellers that God hath given to all them that live within the visible Church To wit His Word without us and ouâ— conscience within us That by
Believers who though they may be in a good frame and keeping up the peace when the dark exercise comes on them yet confuse themselves by other miscarriages under it and by their carnalnesse in reference to it Whereby it comes to passe that the exercise that at first came from Gods Soveraignity turns in the continuance of it to be for their sin a chastisment which they are made to take with whither they will or not We think this was Iobs case and he was made to take with it ere the exercise was removed from him These things ye would look to and reflect on them that you may know how to apply your selves accordingly and to do as they shall call you and as the case requires The Third General Direction is That however things be persons that are in the dark and yet would be clear of Gods mind about such and such a Duty would be looking well about them that they may see if there be yet any present thing called for from them if there be any thing left undone which they may do and which they should do for finding out Gods mind and they would go throw Gods appointed means and throw them again There are Three or Four particular Directions in this General one First Such as would be at the knowledge of Gods mind would betake themselves to him and stir up themâ—eves to be at more immediate nearnesse to him That when the Conscience speaks not to them they may go to the Lord himself to get some word of answer from him as Habakkuck did Chup. 2. v. 1. While he says I will get me to my watch tower c. The Prophet had his own darkness there and was in some little dump the vision did not speak for the time what course takes he in this case He resolves to act the part of a watchman who goes up some steps higher and yet again some steps higher even till he come to the top of the watch-tower that he may thence see the more clearly even so the nearer that any be to God they are in the greater capacity to take up the mind of Conscience for then there is both the greater awe on the Conscience to make it speak and the greater clearness in us to help us to take it up And when we winâ— not to clearness in the utterroom to say so of Conscience We would go in to the Holy-place and if we win not to clearness there neither we would go in to the most Holy-place till we come even to the Mercy-seat it self Where God useth not to fail to give his answer For there is one thing that doth Christians much wrong which is That when they cannot win to take up Gods mind so soon as they would they pray more faintly and are discouraged to approach the nearer to God whereas they should do the just contrary after Iobs example who sayes in his dark condition Chap. 23. v. 2. O that I knew where I might find him that I might come even to his seat The Second Direction in reference to this is That persons would observe well what measure or degree of Light God gives them and would welcome it thankfully and carefully make use of it though they come not to clearness in the whole case together and at once if they win to know what to do to day or for the present â—ow they would as I said welcome that and make use of it Thus it 's said of Abraham Heb. 11. 8. That by faith being called of God he forsook his countrey and went out not knowing whither he went sometimes God will call a person to go this step and he will not for the time let him know where the nixt shall be he should lift as it were that foot and make that step while he hath Light and so on from one step to another till the darknesse make him stand still The Third Direction is That though we come not to clearness at the first yet we would wait on and not be hastie It 's a notable follie to be either rash in acting or hastie in giving up with God when he will not speak to us at the first my meaning is That we would neither do the thing that we are in debate about before we be clear in it for that is to do doubtingly neither should we give it over but should be waiting on in renewing our applications to God till he think meet to speak to us The vision sayes the Lord to Habbacuck is yet for ane appointed time though it tarry wait for it There are some times that God will only say this much to a person wait and that is an answer more will come to the waiter in due time and we may be encouraged to wait if we will consider that honest waiters have a promise of Light If one should say here I am in the mean time sadly exercised I Answer it may be meet thou should be in exercise that exercise may be good for thee Nay it may be thou makes a piece of exercise to thy self because thou wouldest know more then is his mind thou shouldest for the time know The Fourth Direction is There would be silent stouping to and reverend adoring of the wisdom and Soveraignity of God in ordering darknesse in such a particular which is not a necessary duty so that the person cannot stir nor move towards it It may be for the good of the party that he is thus by this darknesse restrained and hedged in which though it be not now known may be made known hereafter to satisfaction It may yet be enquired when there is silence in the Conscience as to such or such a particular if there may not be use made of general Rules given in the Scripture for directing us in our walk And if Conscience may not have peace in walking according to these Rules No doubt for keeping a good Conscience we would in our respective Stations and Capacities learn by Consciencious reason that is reason drawn from Scripture grounds to order our Conversation so as the Conscience may have nothing to say against it As for instance suppose a person be debateing whither â— publick Station or a more privat way of living be the thing he is called of God to and it may be there is not such distinct and particular clearnesse given about the thing he would in that case betake himself to the general Rules in Scripture how to discern the Lords mind in the matter And for your better help herein I shall First Touch on some general Rules that the Scripture layes down according to which we would walk 2ly I shall offer some helps how to collect and apply from these Rules 3ly I shall shew the warrantableness of quieting our Conscience in walking according to them First then I shall name Four general Rules to which we would have ane eye in reference to lawful things The First whereof is set down 1 Cor. 10. 30. Whatsoever ye do
be most countenanced by Divine Providence most â—eazable and likliest to to make the end effectual A 3d. Help Is in our singâ—eness in our motions and in our yeelding to that which after examination and delâ—beration we have â—ound or supposed to be most agreeable to the general Rule 〈◊〉 that when Conscience has proposed the case it hath a Testimony in it self that it hath made that proposal sincerely and impartialy that respect to the glory of God and the edification of others was the thing that mainly sweyed us and inâ—ned us to this or that hand and that we apprehended this way to be most conducing to that end In this case though Conscience speak noâ— so directly for the clearness of such a thing yet it cannot readily quarrel with a person who hath singly endevoured before hand to satisfie it and who hath it's Testimony that Gods Glory was the thing that mainly sweyed him and nothing else This wâ— conceive is that whereof the Apoâ—ile speaks 2 Cor. 1. v. 12. This is our rejoycing the 〈◊〉 of our conscience c. These Three things being put together the Conscience may have peace the thing it self being lawful because this general Rule will bear it out in Scripture-reason which Conscience will not speak against There is only one word further I would speak to this purpose Christians will be ready to think that all the difficulty lyes here even in being single and sincere and indeed it doth so for the want of it maâ—s peace and the having of it gives great ground of peace I shall give you therefore Three Qualifications whereby ye may try your sincerity First Consider and try what frame of heart ye are in for if ye be not in a good frame of heart it can hardly be said that sincerity sweyes you There would therefore much tendernesse be studied and to have a deep impression of the Majesty of God of the awe and dread of Him and of his Word on our Spirits 2dly Look what weight challenges for by gone neglects o◠〈◊〉 performances of duties or un-straightness in any of them have with you For sincerity is never readily more evident then when we have distinct reflections upon our wayes and the suitable sense of some bygon sin in that case we will noâ— be in such hazard to give way to or to comply with what may breed a challenge afterward 3ly Try it by what Conscience ye make of present known and clear duties it 's a good token that persons are 〈◊〉 when there is no clear duty but they make Conscience of it labouring to be universal and equal in the practice of all known duties and when they â—ar not hazard on any thing without clearness but when a person is clearly convinced that such a thing is sin and continues still in the practice of it and that such a thing is duty and continues in the neglect oâ— it And yet thinks that he is sweyed by sincerity such a one must needs be deluded since in such a case no reason can be given for it I am â—old here to say that in the great Day there shall never Man noâ— Woman be â—ound to have a Testimony from their Conscience of sincerity who have not aimed and endeavoured to be universaly sincere The 4th Help is That Christians would endeavour to be in a very tender frame in the nearest communion with God and in the greatest measure of Heart-melting and of â—ouring it out before God that may be win at Though I do not say that it is impossible for Christians to mistake even in such a frame But my meaning is that the rule would be looked to and laid before us and that we would study to make application of it with the least by-respect and with the greatest singleness and that then we may with some safety conclude what side to swey to I would not in all this have us debating duty but our particular call to duty This may be looked at by many as a very great and hard work and they may think that all this makes a great deal of business about keeping a Conscience void of offence and it doth so indeed I would have you considering 〈◊〉 three words for answering such thoughts 1. That 〈◊〉 great and difficult work to keep a good Conscience and ye will find it that 〈◊〉 iâ— now one day to your cost to have been a great work and â—n up-taking exercise yet we would not think the worse of it for that since there is nothing excellent that hath not difficulty in it 2dly I would say this that ye would consider that though there are several things indifferent in themselves as eating and drinking marrying living here or there c. Yet to us in the practice of them and as they are circumstantiated they are not indifferent but when done they are either sinful as not being according to the rule or approven and acceptable as being according to it We would therefore be very watchful and tender in our doing and using of things in themselves lawful nam perimus licitis 3dly Let me say that I do not intend by what I have said to put your Consciences on the rack or to stint and limit you by Art as it were to find out light for I know these things are not alwayes explicite even in many conscientious persons But that which I design and drive at by this discourse is that ye may seriously mind and look after the thing and endeavour to walk according to these rules on the matter and to have the testimony of your Conscience that it is these rules you allow your selves in such cases to be sweyed and guided by This will give you peace and nothing less will do it SERMON I. ROM 9. 1. I say the truth in Christ I lie not my Conscience also bearing me witness in the Holy Ghost THe Lord our God is the true God a God of truth even truth it self the first great original and eternal truth who by the most absolute perfection of his incomprehensibly blessed Nature is infinitely removed as from all possibility of being 〈◊〉 or imposed on by a lie himself so from all possibility of deceiving or lying to others and to say as some daring men of late have done that God may deceive if he will is not only of harsh sound in Christian ears but to be exploded and execrated as insinuating that the glorious Majesty of God might if he would and so pleased cease to be the God of truth or a true God Which considering the identification of the Divine Nature and Attributes is as much as to say that he might if he would cease to be God As the strength of Israel cannot lie neither is he a man that he should lie so he loveth truth in the inward parts and commandeth men to speak truth every one to his neighbour and peremptorily prohibiâ—eth all lying not only all pernicious lying on design to hurt but also all officious
lying to bring about some good to or to divert some notable evil from themselves or others and lying in sport to make others merry and all â—emerarious rash lying through customary loosâ—ess and 〈◊〉 called it seems in the Scripture the way of lying And the more that men abhor lying and love to speak the truth they are in so fâ—r the 〈◊〉 like God and the more unlike the Devil who abode not in the truth beâ—ause there is no truth in him and who when be speaks a liâ— speaks it of his own it's 〈◊〉 and solelâ— his own and none of Gods for he is a liâ—r and the father of it We would therefore watchfully guard against all lying under whatsoever pretext and look well that we alwayes speak truth especially when we interpose Conscience and yet more especially when we appeal to God as witness of the truth of what we say or affirm According to the practice oâ— the Apostle here who being one that exercised himself to have a conscience void of offence toward God and men no doubt made conscience alwayes to speak truth more especially when he had used any more than ordinary solemn proteâ—ation or attestation as he doth in these words The scope whereof is to roll away all ground oâ— stumbling from his Countrey-men the Iews and from any others who might think because of some of his discourses concerning them that he regarded them not and that he was very indifferent whether they were saved or perished and to conciliaâ— their affection and respect to the Doctrine of the Gospel and to his person for the Gospels and theiâ— own souls sake In which words we have 1. His assertion concerning the heavineâ—s and sorrow of his heart for them his brethren according to the flesh Which he sets down first positively I speak the truth Then negatively I lie not 2dly The confirmation of the truth of his assertion which to make it the more solemn weighty and convincing and if it might be the more gaining of the Iews is threefold 1. It 's in Christ insinuating thereby that he is a believer in Christ that asserts this truth and one that draws strength from Châ—ist to enable him to what he asserts and referreth to the honour of Christ as his main end in it and withall expects Gods acceptation of him therein on Christs account and for his sake The 2. is My Conscience an upright impartial and tender thing when right bearing me wittness as to the truth of what I assert The 3. is in the Holy Ghost That is it is affirmed by one who haâ—h an illightned and habitually sanctified Conscience by the Holy Ghost by one who is acted by him and in a sanctified frame for the present Nay by one infallibly guided and inspired by the Holy Ghost as his Pen-man in writing this as a piece and passage of Divine Scripture I shall not here speak particularly to all the points of Doctrine that might be deduced from these words but to such only as make for cleaâ—ing the purpose that we have in hand and that is the particular influence that Conscience hath on a man in the time of his acting and the particular respect that he ought to have to his Conscience in carrying it along with him in his actions Yet we shall passingly point at and little more than name some general Observations and then come to the particulars that we mainly aim at And 1. We Observe this That a mans Conscience is some way different from himself as in some respect to speak so another Partie I speak the truth in Christ I lie not my Conscience also bearing me witness I and me is one thing and Conscience as it were another and the Holy Ghost a third all which he joyns together yet so as he makes them different Parties Conscience I say considered as Conscience and more especially as it 's renewed well informed and tender in the exercise of its duty differs from the man himself 1. In respect of it's place of more direct and immediat subjection to God himself as it 's Master to receive iâ—'s orders from him whereas the man is more directly and immediatly subject to Conscience by which as his Deputy God rules him 2ly In respect of it's Office viz. To dictat to man what he should do and what he should not do and that according to the light that it hath from God in his revealed Will and Word Whereas man is not to dictat to his Conscience but to obey it's dictats in â—o far as they agree with Gods revealed Will and Word 3ly In that by it's Office also it is to tell the man that he should direct all his actions to the right end viz. The glory of God For it 's Office is not only to dictat our way but to injoyn to us our end Man hath not a power or liberty allowed to him to propose to himself what end he pleaseth such as Profit Pleasure or Credit as his main end but is oblidged to eye the Glory of God as such Which Conscience by vertue of it's Office and acting iâ—'s part aright though alace it often proves defective therein being corrupted and defiled by sin injoyns him to do 4ly In respect of the different considerations and sense of things it will often he displeased accuse and condemn when the man himself will be well pleased It will judge a thing unworthy to be intertained which the man will judge worthy 〈◊〉 eâ—tertaining And so Conscience is to be considered though having it's 〈◊〉 in man yet in many respects as some way different from him and 〈◊〉 as it were to him and set over him as 〈◊〉 hinted before to be a Guardian witness 〈◊〉 or sensor to take notice oâ— him in all his actions and carriage Let no man then as the Use of iâ— think that ever he is or can be alone so long as he hath a Conscience within him for he hath still something to testify for or against him to reprove him for what is wrong and to commend him for that which is right And though many poor wretches are readie to think and 〈◊〉 to fancy themselves to be quiet and well when they bliâ— or câ—erize or bribe theiâ— Conscience yet it will be found to be still waiting on them and watching them is all they do 2ly Observe That Conscience is a most divine thing therefore Paul taketh it to be more impartial then himself and joyns it with the Holy Ghost in testifying if it were not in some respect a more divine thing thâ— the man himself such weight would not be laid on it and it's Testimony And if we look to these things hinted at in the foregoing Observation viz. to the immediat Master of it God to the Rulâ— that it walketh by his Will revealed in his Word to the end it directs to or enjoyns the honour of God and to the whole way of of it's considering and judging of things not only as pleasant or
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
There is nothing readily that more comforts him in a strait it 's a singularly good back-friend Therefore when Paul hath few other friends he maketh use of this and findeth much peace and comfort from it And hence he sayth 2 Cor. 1. 12. Our rejoycing is this the testimony of our conscience c. To clear this in a word further it is in these Three Cases exceeding useful 1. In the Case of Reproach I have sayeth Paul Acts 23. 1. lived in all good conscience before God untill this day And 2 Tim 1. 3. I thank God whom I serve with pure conscience from my fore-fathers 2ly In the case of some notable Cross when Christians are brought very low in a great measure outwardly afflicted or under great persecution This is sayes the Apostle 1 Pet. 2. 19 20. thank worthy if a man for conscience towards God endure grief suffering wrongfully for what glory is it if when ye are buffeted for your faults ye shall take it patiently but if when ye do well and suffer for it and take it patiently this is acceptable with God 3ly It 's useful and comfortable as to our own peace in the case of Challenges for guilt it silenceth and shoulders out all Challenges and giveth holy boldness If our hearts or Consciences condemn us not sayes Iohn 1. Ep. Chap 3. v. 21. then have we confidence towards God The Use serves to teach us to be much in love with such a way as we may have the Testimony of a good Conscience in it and to be much in love with such a Conscience as may give us such a comfortable Testimony in all our straits and difficulties More particularly we shall speak to that which we mainly aim at in these Four or Five Observations Consider then first What Paul is about here he is asserting a truth viz. That he was in great beavines for his brethren and kinsmen according to the flesh And he attests his Conscience that it was so and that he was honest and sincere in asserting it Whence Observe That there is no action of a mans Life but Conscience hath a concern in it and hath something to say to him concerning it if it were but the speaking of a word let be the doing of any bussiness Conscience hath alwayes something to say for him or against him So that we may confidently say there is no action of so little moment in thought word or deed as whither a man be called to do or forbear to speak or to be silent but in all these Conscience hath a sense and consideration of it and a Testimony to give for or against the man about it I am not now speaking of things sinful or unlawful on the matter but of such things as on the matter are lawful As when a man speaketh truth whither he speaketh it truly and with an honest intention or not Therefore when Paul is speaking a truth here he looks to his Conscience and hearkens what it sayeth Put these Four together and ye will find it clear that a sanctified Conscience in a sanctified and good Frame will alwayes have something to say for or against a man in every thing that he goes about I say a sanctified Conscience in a sanctified Frame because that is the Conscience we are speaking of and the Conscience that most compleatly dischargeth it's duty 1 If we consider this That there is no humane action but God hath given man a Rule directing how it shall be ordered how he shall eat and how he shall drink how he shall plow pray hear read confer how he shall walk in Company and out of Company how he shall go about the Duties of his Calling and it prescribes the manner of doing these things as well as the matter Therefore 1 Tim. 3. 16 1â— It 's said All Scripture is given by divine inspiration of God and is profitable for doctrine for reproof for instruction in righteousness and for correction that the man of God may be perfect throughly furnished unto every good work It furnishes him with light and direction not only in the matter as â— said but in the manner of doing 2. 〈◊〉 That a man in all his actions is either walking according and agreeably to tâ—at rule or not his action is eiâ—her conform or disconform to the Rule there is not a mids He either doth according to it or he doth not according to it If he do the action as the word prescribeth Conscience hath something to say for him if noâ— it hath something to say against him 3. 〈◊〉 that in all actions as they are â—one or performed and as 〈◊〉 God is either pleased or displeased If the action be done according to his will he is pleased if it be not done according to his will he is displeased 4. Conâ—ider That a sanctified Conscience taketh up a mans actions and considereth him in them not according to the matter only buâ— also as they are agreeable to the Rule for the manner principle motive and end and â—estifieth of them accordingly So that if God have an interest in all a mans actions a sanctified Conscience hath also an interest in them I say a sanctified Conscience because it most singly pleaâ—eth Gods interest This is true also of a natural Conscience according to its light for even such a Conscience as it is said Rom. 2. 5. beareth witness and the Gentiles show the works of the Law written in their heatâ—s their conscience also bearing witness and their thoughts in the mean while accusing or else excusing one another And there is no natural man if he take heed to his Conscience in the doing of any action but will find Conscience according to its light speaking either for him or against him either acâ—using or else exâ—using him but this is much more to be found is a sanctified Câ—nscience because it hath much more light and much more tenderness to act according â—o that light and therefore it will find it self much more concerned in the actions of a believer The first Use is for information and instruction in a maâ—n practical point of Religion relating to mens conversation Most men 〈◊〉 think that Conscience is not concerned except in some great things some paâ—pably sinâ—ul things or some things immediatly relating to Religion and that in all other things they may live as they like without taking notice of Conscience But â— sâ—y and have cleared it that Conscienâ—e hath â—n 〈◊〉 and concern in every action not only as to putting men to undertake it whereof we spoke before but also as to their manner of performing the same It not only puts a man to think speak or do but it 's concerned in the manner of his thinking speaking and doing Conscience in every one of these hath somewhat to say viz. That we are either right or wrong The reason is because all a Christian mans actions may be taken up in a two-fold respect or under a two-fold consideration 1.
In respect of the external action it self or the matter of it even though we consider them as indifferent as whether a man stay at home or go abroad eat now or for bear eating c. 2. As these actions are Christian in which respect men are not only to look on the action â—t self materâ—ally considered but they are also to look to the rules given to direct them how to walk Christianly in that action for there are many actions good in themselves or in the first respect that will not be found to be Christianly and religiously good or good in this second respect The Christian should love God with all his heart soul strength and mind Mat. 22. 37. He is not his own he is bought with a price and therefore should glorifie Goâ— in his body and spirit which are Gods 1 Cor. 6. 20. â—hether he eat or drink or whatever he do he should do al to the glory of God 1 Cor. 10. 30. Which three general precepts shew that we are not to level our actions as meerly natural mâ—n do but as it becomes Christians to level them at his glory as the great end and scope of them that to us to live may be Christ that we may live to him and glorifie him who hath bought us and that from a principle of love to him who hath loved us Now Conscience cometh not in formally to deal on the first account that is as the action is good in it self or on the matter There reason and judgement come in rather and tell when a man doth that which is good or 〈◊〉 on the matter But Conscience comes in on the second accounâ— and telleth him when his action is done Christianly 〈◊〉 wiâ— in due manner from a right principle and to a right 〈◊〉 To make this out it will be needful that we shortly speak a word to these two 1. We shall shew what maketh an action truly Christian and Relâ—gious 2. We shall show that in all these things that make an action such Conscience hath something to say to men whether â—t be so with them As for the First I speak noâ— of the matter of the action or what maketh it good in that respect as that it be warâ—antable and in nothing sinful as to the matter such as are â—aring drinking hearing reading praying c. Beside this there are these Four which must be present and carefully carried along in every action by the man that would act Christianly and glorifie God therein The want of which or oâ— any of these will make Conscience to have some-thing to say against him as ground of Challenge as the having of them will make Conscience to â—ay for him and approve him The 1. of these is That a mans action be levelled at an higher end then himself and that is Gods honour and the â—fication of others As for instance men even in their eating and drinking are not to satisfie themselves or to gratifie their appetite only but they are to make their eating and drinking a mean to proâ—ove the honour of God as the great and ultimat end sitting down on an â—our end will furnish a ground of Challenge to the Conscience against the persons The 2d is That it be from a cleanly motive that not only it be a lawful and good thing which we do but that it be done out of Conscience to God and as service to him for a man may do a good action and not do it as such As for instance one man may give alms and sin in the doing of it and another in giving may offâ—r an acceptable sacrifice to God Therefore Christ sayeth Math. 10. 42 and Mark 9. 41. Whosoever giveth to drink to one of these little ones a cup of cold water in the name as a disciple viz. Considering him as such and giving it to him as such a one or in the name of and because he â—elongs to 〈◊〉 on that account and under that consideration and being sweyed by that as his motive verily he shall in no wayes loss his reward This two men may suffer both a like unjustly from a churlish Master or Superiour The one of whom may have no thanks nor peace in his sufferings when the other suffering Christianly out of Conscience to God and in obedience to his Command that calleth him to it is accepted and hath peace This is thank worthy sayeth the Apostle 1 Pet. 2. 19. If a man for conscience sake indure grief and suffer wrongfully So in the love of a Husband to his Wife and of a Parent to his or her Child it 's one thing to love on a meer natural account and another thing to love such a Relation Christianly and out of Conscience to God though the former is not condemned yet it 's this latter that maketh it to be a consciencious and acceptable love before God The 3 is That the action be gone about in the right manner as such a particular action or duty is commanded to be done As for instance if it be a word of Instruction or Admonition given by us to another that it be given prudently lovingly and tenderly or what ever the action be in reference to others that our manner of going about it be such as may adorn the Doctrine of Christ and make the action to shine the more convincingly to others because of our suitable way of discharging it that we may have a Testimony in their Conscience and may gain them or further gain them to the love of God and of godlinesse But this cannot be so well instanced in particulars because several duties require their own suitable way of performing of them The 4th thing that must go along with every Action is That it be mixed with Faith Heb. 4. 2. Not only the Faith of such an Action being good and lawful in it self for that is alwayes presupposed but these two things here are further requisit 1. That the Action or Duty be gone about in the strength of Jesus Christ so that it may have a Superiour Spiritual principle to wit Gods strength acting in it and not our own simply that croud of witnesses chronicled Heb. 11. are said to do all they did this way viz. By faith That is not only by Faith exercised on Christ for accepting of them but also by Faith exercised on the strength of Christ to be born through in the doing of what they did 2. That not only Faith be exercised for divine strength in doing and that the doers be denyed to their own strength but that there be also a resting on Christ for the acceptation of their Persons and performances and this is alâ—e requisit as any of the former because though a Person do that which is good in it self and have all the other requisits to the Action yet if there be a falling in this Conscience will not speak peace By faith It 's said Heb. 11. 4 5. That Abel offered a more acceptable sacrifice then Cain
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
it not except ye think that there are some parts of your life that should not at all be religious but that you are left in them to live as you list It 's oft-times our fault that we limit Conscience to this and that particular action that is of some considerable concernment and some way shut it out as having no concern in these of lesser moment And many alace shoulder it out from the tract of their life and current of their actions O! let this by any means be amended SERMON II. ROM 9. 1. I say the truth in Christ I lie not my Conscience also bearing me witness in the Holy Ghost CHristians who have such a vigilant and constant attendant as Conscience waiting on them had much need of watchfulness that they may be kept in some suitableness of frame for intertaining that companion Conscience its work is not only to be advising and deliberating what is to be done but also to be waiting on when it comes to the acting and performing of what it hath been advising to and it is indeed no less practique to carry Conscience along in the performing of duty then it is in taking some pains to consult it and advise with it at the undertaking thereof so as we may be answerable to Conscience as to both oft-times some pains will be taken in deliberating and advising with Conscience what and when we should do when we will exceedingly relent in taking it along with us in the performance Whence it frequently comes to pass that we lose the peace we gained in advising with Conscience at our undertaking the action by not carrying it along with us in performing This is the thing which we proposed to be spoken to from this verse viz. The influence that Conscience hath on mens acting and the respect that they ought to have to it not only before they undertake any action but in and along the performing of it The last Doctrine we spoke to from it was that there is not any action of a mans life but Conscience is concerned in it and hath something to say concerning it for or against him If it were but the speaking of a word or the asserting of any truth as we see in this instance of Paul his Conscience beareth him witness it hath some-thing to say to him anent his doing it We cleared this in several yea rather in all sorts of actions that men have to perform There being none of them of so little moment so extrinsick or so indifferent but in the performing of them Conscience ought to be carried along as having some-what to say for or against the performer We shall now add some four or five Observations more from the words And the first which we may either take as an Use of the former or as a distinct Observation by it self is this That men in the time of their going about any thing would advert and take heed to that sense which Conscience hath of their actions And seing it hath some-thing to say they would be lending to their ear all along the time of their performing the action and hear what it saith As before they undertake they would advise with Conscience that they be right so in the time of performance there would be a reflecting on Conscience to know its sense of our doing Paul is now speaking and asserting somewhat and he reflecteth on his Conscience to hear what it will say and that he may get its testimony that he is speaking sincerely he is not now advising with Conscience to know what he should do nor to get its censure of what he hath done but in the very time of his doing he reflecteth and taketh notice what it saith He asserteth that he is speaking truth and taketh a look into his Conscience to see if it be not so that he is indeed speaking the truth and truly Or we may take the Doctrine thus it is a main piece of a tender walk in a Christian not only to deliberate with Conscience before he do any thing and when he hath done it to take its censure if it be rightly done but also to reflect upon his Conscience in the very time of his doing of it and to hear what it will say of that which he is now a-doing and of himself in the doing of it And we conceive that this is one of the main things meant by the testimony of Conscience When Conscience is put to it in the performance of a duty to know what it will say concerning the man and his action for if so be that Conscience hath something to say concerning every duty for or against the man as it is Rom. 2. 15 Their Conscience bearing them witness and their thoughts the mean while accusing or else excusing one another Then it will clearly follow that it is a main piece of a Christians duty to keep fair with his Conscience here and to take good heed what it saith in the very interim and mean time of his performing every action Yea it is not only a main piece of a Christians walk but a main evidence of a tender walk in a Christian viz. When he doth not only aim to be clear in undertaking a duty but to carry Conscience along with him and to know what it saith in following forth the duty Take these two or three words for clearing it First Consider that the right performance of our actions and duties or the making of them such as they should be dependeth very much on the nick of our discharging them so that though a man should deliberat never so well before if he be in a carnal frame or have a selfie end â—o the time of performance he will be at a loss of his peace and much miss his mark as the Apostle hath the word Philip. 3. 13. I press toward the mark In his aiming at holiness and a good conscience he levelleth all his actions at that mark the prize of the high calling of God I shall make use of this similitude for illustrating it let a man with a Bow or Musquet levell never so well or take never so just a visie if his hand waver in the instant of shooting he cannot readily hit the mark Even so though a man as I said deliberat and advise never so well with his Conscience before he do a thing if in the time of doing he take not heed tenderly and steddily to it but fall carnal and selfie in it he cannot have peace as to the performance of that action 2dly Consider that we are so very tickle in our frame as the duties of holiness are some way in themselves and our hearts so unstable light and frothy that though we should levell them right just now yet they will be ready quickly to start aside as a deceitful how upon out hand It cannot therefore be sufficient ground for the testimony of a good Conscience to deliberat in undertaking except a man observe and reflect on his
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
neglective of Conscience It is certainly an evidence of ane untender Frame in Believers and where ever it is habitual and regnant it is an evidence of an evil state For if one be a tender Christian when should his Conscience be tender if not in the nick of the performance of an Action For that is the time when he will or should be levelling least he miss the mark and knowing how fickle and unconstant he is and that he hath a heart like an unsteady hand how should he guard against it's levity and unstablenesse The 3d. Use Is of Exhortation to advert more to this Testimony of Conscience in performing Duties O! Learn to reflect on your selves in every thing and to ask your selves what ye are doing that ye may know if ye be right or wrong if wrong that ye may take with it and be humbled for it if right that ye may be comforted in it We conceive this would be a notable guard to tendernesse and keeping communion with God and a soveraign help to prevent many sins and much hipocrisie in our way of doing things even to be taking exact notice if we be indeed doing that which we professe to be doing if we be speaking to Edification if we be praying in earnest when we pretend to be praying c. 2ly Observe That when Conscience is well satisfied in a particular Action or Duty it can signifie it's sense thereof to the man that performeth it and speaketh a good word for him This is the thing that Pauls Con science doth here he is sincere in the thing that he asserts and it beareth him witnes of his sincerity when he adverteth to it First I say Conscience can signify it's mind and sense of a particular Action or Duty if it be well pleased and can speak a good word for the man it can signify it's mind at any time but when it is well pleaâ—ed it signifies it by testifying for the man And 2ly I say That not only does it testifie it's satisfaction with the Action but with every thing in it when there is a right end a right motive and a right manner of performance when Christ is duely respected in it and made use of for strength and acceptance And 3ly I add this If men advert to it and if it be asked because it hath something to say alwayes yet men will not hear nor know what it sayeth except they advert well and reflect and take good heed to it 3ly Observe That it is very strengthning confirming comforting refreshing and satisfying to a man in a particular Action to have the Testimony of his Conscience for him This beareth Paul through here amidst all challenges that might have been raised from seeking of himself or from following revenge in what he asserts There is no such thing saith he my Conscience beareth me witnes of the contrary It 's not a mans Action simply that will give him boldnesse confidence and comfort for several persons may concur in one and the self same good Action on the matter and yet some may have a good 〈◊〉 others an evil Conscience in it were it but as to a mans thought and opinion of himself For it 's not he that commends himself but he whom God commends that is approven When Conscience I say beareth witnes for a man It is a very strengthning confirming and satisfying thing The Reasons are 1. Because Conscience is the more single and impartial Judge and witnes and therefore a man may lay the more weight on it 2ly Because Conscience speaketh and beareth witnes with respect to God and when it testifieth on solid grounds it is Gods Testimony Now when a Debate ariseth in a man about any of his Actions the man himself is the partie arraigned the Challenge or Tentation is the party accusing and Conscience is as the Witnes or Judge that decideth and being un-byassed it beareth Witnes and passeth the Sentence truly and impartially It as it were sayeth it 's true he said such and such a thing and that sincerely and I know that his thoughts and intentions were honest and thus Conscience decides the Debate in his favours if so be he hath it on his side and so confirms and comforts him The Use is To exhort you to lay more weight on Conscience and on it's Testimony and less weight on any other thing for it will not be your good meaning nor good hopes as ye use to speak but a sanctified Conscience in a sanctified Frame that will be found fittest to decide in any Action 4ly Observe That the Testimony of Conscience speak ing for a man and his performing of a good Action on the matter are separable That is a man may do that which is good in it self and yet not have a positive and approbative Testimony from his Conscience concerning it otherwayes Paul needed not to have attested his Conscience if he had not known that Conscience it's Testimony might have been separat from what he speaks It 's well enough known that he was saying his heart was grieved for the rejection of the Iews but the question was if he had said it honestly and sincerely and he asserts that he hath Conscience it's Testimony for that as a distinct thing There are but too many proofs of the truth of this Doctrine are there not many who speak good words and do good deeds on the matter who yet have not a good Conscience in the speaking and doing of them As it 's said of Amaziah 2 Chroâ— 25. 2. He did that which was right in the sight of the Lord but not with a perfect heart So it may be said of many others that they do that which is good for the matter but they want the Testimony of a good Conscience in the performance of it This will be further clear if we consider these two things 1. That there are many things that concur to make an Action Truly and Christianly good such as we spoke of the other day many care for no more but that the Action be good for the Matter but it 's moreover requisit that it be good as to the manner of performance that it be from a right motive to a right end done in Faith by strength drawn from Christ and with an eye to acceptance on his account a corrupt end in Prayer in coming to the Church to hear in reading the Word or in any other Duty will spoil the Action 2ly That there are different Rules to try these by there is one Rule to regulat us in the matter of our Actions and another to regulat our manner of going about them and a good Conscience looketh to both these Rules And if anyof the requisit qualifications to the suitable and acceptable performance of them be absent and wanting in so far Conscience will withhold it's positive approving Testimony a good Conscience it's Testimony is like the harmony of a well tuned Instrument It 's one thing to have all the strings on
the Instrument and another thing to have them all in tune when it is not rightly tuned though it have on all the strings it cannot give a sweet nor harmonious sound so is it with the Conscience The Use is For exhortation to watchful advertance in every thing to Conscience it 's Testimony Seing there are many that do good on the matter who yet want it's Testimony it becomes us to be the more watchful to keep a good Conscience and seing that Conscience it's speaking for a man and giving him it's approbative Testimony and his doing that which is good on the matter are not only separable but are often actually separated the one from the other not only in natural but even in regenerat men as frâ—quent experience puts beyond debate We had need I say to be the more watchful both as to the matter and manner of our doing least we be at a lose of the Testimony of Conscience for us And none would think it to be as easie a bussinesse to keep a good Conscience as to the manner of performing of Duty as it is to do so â—s to the matter of it How many come to the Church but without due preparation and without having a heart ready to hear what God will say to them and meddle with with other Duties without regarding the due manner of performing them We â—ight instance it in all these Six Sorts of Actions we spoke of the other day in all which there is a propensnes iâ— us naturally to degenerat and go beside the Rule As namely 1. In natural Actions of Eating and Drinking or of loving Husband or Wife or Children men may be very carnal degenerat and become like very Beasts 2. In civil Actions as Buying and Barganing wherein men maâ— turn basely covetous selfie and seeking their own things and not the honour of God noâ— the good and advantage of others 3ly In Moral Actions as speaking truth dealing fairly and honestly wherein men may turn legal proud and vain and seek to establish a self-righteousnesse thereby to themselves 4. In external Religious Actions as hearing the Word Praying c. Wherein men may turn hypocritical and formal having a shew without substance and a form of godliness without the power of it 5. In inward Duties as repentance contentment c. Wherein men may turn worldly and carnal therefore a worldly repentance from fear of punishment or of shame in the World or worldly sorrow that causeth death is spoken of 2 Cor. 7. v. 10. So theâ—e is a worldly contentment 6. In passive actions or sufferings some may suffer from inevitable necessity and have no thanks for it as it is 1 Pet. 2. 20. We may from the unstraightnesse of the end to which from the unsoundnesse of the principle from which from the unsuitablenesse of the motive by which duties are done and several otherwayes prejudge our selves of the approving Testimony of our Conscience which we would carefully advert to that we divide not betwixt a good Conscience and a good Turn Action or Duty But it may be Asked here What is the reason that it is so difficult to keep a good Conscience and to carry it along with us in the very interim mean time and nick of performing the Action above and beyond what it is either to deliberat and advise with it before we do or to reflect after we have done I Answer And give these Two or Three Reasons of it The First whereof is drawn from the necessary concurrence of so many things that must go together in the performance of an Action Which makes it easier to resolve before doing or to reflect after doing then to perform The 2d is Because there is such a ticklenesse in the frame ol our hearts that they are unstable as water stable in nothing There are Three distempers of heart that we are subject to which all hold forth this difficulty 1. A declining humour to say so or distemper whereby we are given to backslide or turn aside like a deceitful bow that keeps bensel while the arrow is a drawing and when it is at or in the very letting off starteth aside 2ly A levity and unsetlednesse even such that the weather cock is not sooner and more easily whirled about by the least wind then we are by the least breathing of the air of Tentation So that were we just now in a good and suitable frame for Duty ere we be aware we fall off and a good Conscience requireth a composednesse and stayednesse of Frame 3ly A rashnesse and hastinesse or precipitance which makes us that so soon as we are clear in the thing to rush forward and to think all is done that is requisit so that we wait not to carry Conscience along with us in our performances which rash precipitant and hasty humour or distemper maketh us often miscarry As David sayes of himself Psal. 116 I said in my haste that all men are liars and I said in my haste that I am cut off from thy presence Psal. 31. So Believers often marr the composednesse of their own frame by their hâ—steing and not taking heed to what Conscience sayeth while they are in performing Duty Thus many post as it were through their Prayers speaking of many good things in them from light but not endeavouring to carry Conscience its testimony along with them of their sincerity they spoil and marr that which was well intended and begun by them A 4th ground reason or cause of this is the great difficulty that there is to maintain and keep up a right frame of heart for any considerable time and a man will never keep a good Conscience along particular duties if he maintain not a right frame of heart though a thing good in it self were never so fairly floored to speak so and its ground never so well taken up yet the least byass or rub easily puts it by and makes it go out All which should in reason make us study the more watchfulness 5thly Observe which will help to the Use of the former and is of some affinity with the first particular Observation That persons would endeavour to walk in every particular duty or action so as they may not only advert to what Conscience sayes of it but may also carry it along with them in it and have the positive approving testimony thereof all alongst the doing of it which may be though there be not reflecting on it every moment That is not only would they before they undertake any thing be clear that it is a warrantable duty as was marked before but further when they have done this they would so carry Conscience along with them in it as they may have its testimony that they go about it conscienciously Therefore Paul asketh not only what Conscience sayes of the action as to its matter and as to his sincerity in undertaking it but he bringeth it out speaking for him while he is doing it My conscience saith he
beareth me witness The reason of the Doctrine is because it is not enough to hear what Conscience saith for it may accuse as well as excuse but we would endeavour to carry so as we may have a good testimony from it Which it will not give nor speak peace to us if we study not to take it with us all along the action This is a notable way to curb sin to mortify lusts to make us accurate in duties to keep us from posting to speak so through our prayers from scuâ—ching through a Chapter of the Bible and from trifling in other duties Why because we have our Conscience to answer to and its good testimony to wait for This is that which giveth holy boldness to a Christian when 1. He knoweth that what he doth is right for the matter 2. When he taketh good heed to what Conscience faith And 3. When he hath its good and approbative testimony And we think that this is much of what that Text Act 24. v. 16. aims at and is the main thing a Christian should exercise himself in even to have the testimony of his Conscience for him in this and that and the other duty nay in every duty to have its good testimony when he beginneth when he goeth on in it or in the time of it and when he hath closed it This is it as I have often said which furnisheth him with holy boldness and confidence and giveth him much sweet peace and serenity in his mind that who ever and what ever speak against him he is at a point that he is right having the well grounded testimony of his Conscience for it But it may be questioned here How is it possible for a man to carry a testimony of his Conscience along with him in every action Can he alwayes be reflecting on every word he speaketh and on every action he putteth his hand unto For Answer we would first distinguish betwixt an explicite and actual inquiring at and reflecting on Conscience and an implicite and habitual inquiring at and reflecting on it and betwixt an explicite and actual and an implicite and habitual testimony of the Conscience And then apply it to the particular answer that then is an explicite testimony of Conscience when it doth actually expressly and down-right speak its mind and that is an actual and explicite reflecting on Conscience when a man doth indeed expresly and down-right put himself to it to inquire Consciences sense of his action An implicite and habitual testimony of Conscience is when Conscience is not alwayes actually observably and expressly speaking by a positive approbation Yet it is so indirectly virtually and on the matter and is ready actually to do so when put to it And an implicite and habitual reflecting on Conscience is when men are not alwayes actually and expresly asking their Conscience what it saith When yet they do it implicitely virtually and on the matter and are in a readiness to do it actually when put to it Which may be illustrated by the similitude made use of before The habitual and explicite testimony of Conscience and reflecting on it is like the putting of an Instrument of Musick in a right Tune and then we say it 's in Tune though none be playing on it because it is ready to give a distinct and harmonious sound having all the Strings right in tune an explicite and actual testimony and reflecting is like a mans striking or playing on the well tuned Instrument and bringing out actually the just Musical sound that was habitually in the tuned Instrument before Now to apply this particularly in answer to the question We say 1. That in three cases an actual and explicite testimony of Conscience and reflecting on it is necessary 1. As to a mans undertaking of any action or duty that he be clear in it that it is a duty 2 In reference to the thing when done because it is that which giveth him peace for a mans reflecting on Conscience and its testimony here is like playing on the Instrument 3. It 's necessary as to a mans stare But 2. We say an explicite testimony and actual inquiring at Conscience is not simply necessary alwayes along the action or duty or it is not simply necessary that a man actually reflect and have a testimony from his Conscience alwayes or in all difference of time along the action though habitually and implicitely he ought for the keeping of a good Conscience is like to that general Precept spoken of before anent doing what ever we do to the glory of God at the principal end of all our actions and that is founded on this Where it is not necessary that all along the action or duty in all difference of time or in every moment as I just now said we should have actual and explicite thoughts of this end viz. Gods glory but if this end be intended in the whole current of our life habitually and actually in the entry of every particular action or duty though there be not actual and explicite thoughts of it alwayes along the action we may warrantably expect on Christs account Gods approbation as doing to his glory So is it here As when a man undertakes a journey to such a place It 's sufficient before he set out he actually and explicitely mind that place and that he do so now and then by the way and especially if he observe any turning off or hazard of going out of the way or if he hath not often gone that way before though he have not actual thoughts of it all along everystep of the way But to clear this in a word or two further we conceive that these three particularly are necessary for keeping a good Conscience 1. The habitual Testimony of Conscience that is that a mans Conicience be alwayes in a readiness to give him a good testimony Which imports three things 1. That he be right in the matter of his practice that it be nothing sinful that he is about 2. That he be right in the frame of his spirit spiritual stayed and composed 3. That he be carefully watchful to prevent what ever may maâ— his peace and to guard against what may distemper and discompose his spirit and that withal he be studious to keep his Conscience in a good temper or tune to speak so that it may be in readiness to give him a testimony when he calls for it These three are necessary I say in every particular action for keeping of a good Conscience that a man be in a thing that for the matter is right that he be in a composed and suitable frame and that he be watchful against any thing that may hinder or distemper him in prosecuting that action 2. Though an explicite and actual testimony and reflecting be not alwayes or in all difference of time necessary yet it would be frequent and the more frequent readily the better Though for instance in every word of Prayer one cannot actually
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
with flesh and blood but also with principalities and powers and spirtual wickednesse in high places yet hath this for his rejoycing the testimony of his conscience c. Not to insist on the Connection We have in the words these Four things 1. Pauls continued chearfulnesse notwithstanding his formerly mentioned 〈◊〉 This is our rejoycing 2. The ground and rise of this spiritual and solid joy that no affliction can remove from him The testimony of our conscience in his affliction and tribulation he taketh a back-look of his way and findeth his Conscience noâ— simply speaking but testifying good on his hehalf telling him that though he and his fellows were accounted deceivers and unknown yet they were true and well-known c. As it is 2 Cor. 6. v. 8. 3ly The extent or amplification of this ground 1. More generally we have had our conversation in the world which is to be restricted to Pauls Conversation after his Conversion in his Ministry and otherwayes For though a natural man may have a blamless visible Conversation yet it is not such as a renewedman hath for the ground of his rejoycing 2. More particularly he not only had a good Conversation as to the general tract of his Life but in his carriage towards the Corinthians in particular with whom he had been so much and so long conversant and more abundantly to you-wards what ever they might through the suggestion and instigation of false Teachers have been disposed and ready to upbraid him with yet he had the Testimony of his sincerity and integrity as to what all the world could say of him which he alleadgeth and more abundantly towards you Partly to shew his distinctnes in searching his Conscience not by the Lump to speak so but as to the several parts and pieces of his Life and partly to obviat an Objection or Calumny that might arise among them wheâ—e his conversation was most and most carped at 4ly We have the Characters whereby he confirms this Testimony of his Conscience or the qualifications of it whereby his confidence of having it is confirmed Which are Four The 1. whereof is negative not by fleshly wisdom Not seeking my own ends nor my own good in a carnal way neither by carnal reason prosecuting the work of the Ministry The other three are positive The 2. Is simplicity that is a holy singlenesse in reference to the end He was a straight upright single man and in nothing double The 3d. is That is was in godly sincerity And this not only as it 's opposit to gross hypocrisie and dissimulatiion but as it differs from meer moral honesty he walked not only in a civil moral honest way as meerly moral and civil men use to do in their Barganings and other Dealings but in godly sincerity doing every thing as in Gods sight as he sayes of himself Chap. 2. v. last We are not as many who corrupt the word of God but as of sincerity as of God in the sight of God speak we in Christ The 4. Character whereby he proves that he had this Testimony and was assured of it is that he did not what he did by his own strength or by the strength of nature but by the grace of God Which shews as we said before that this Testimony reached no further then from the time of his Conversion The first of these positive Characters or Evidences shews the singlenesse of his end The second shews his singlenesse in the way of prosecuting that end The third shews the principle whereby or where from he acted it was not carnal reason that gave him counsel nor nature that strengthned him but Grace In these words then we have First A short and sweet compend of a Christian and comfortable life and of the advantage of a good Conscience 2. We have the way how to attain and how to entertain and maintain the same The Apostle in a word being now put to it and having both Foes and Friends on his top he taketh a back look of his Life and reflects on what was his carriage towards all men and towards the Corinthiens more particularly and finds his Conscience testifying for him as to both and on this Testimony of his Conscience well proved and made out he quietly settles and joyfully cheaâ—eth himself Having already spoken of what use should be made of Conscience before and in the time of our doing any thing we have now chosen these words to shew what use should be made of Conscience in reference to what is past Not to stand on every thing that might be observed from them we shall astrick our selves to this scope viz. To point out the right use making of Conscience it 's sense and Testimony of our Way and Actions after they are past and the Duty of a Believer in trying his bygone course of Life and every part thereof as to Conscience it 's Testimony of it or as to what Conscience can say concerning it 1. Then Observe but in passing That Conscience can signify it's mind to a man concerning his Actions and Conversation of a long time past so that though he hath been in such a Countrey among such a people about such and such an Action many years ago Conscience reflected upon hath a facultie to speak so of signifying it's sense thereof as of every other Action of his Life much of Pauls time was now past and a part of it in the Ministry at Corinth yet looking so far back his Conscience gives him this Testimony Which will be further clear if we consider first The experience and practice of the Saints in attesting their Conscience in past and in long since past Actions Naâ— we suppose there are few or rather none at all but their Conscience will sometimes challenge them for aâ— evil Action that is by their hand and that for a considerable time Iosephs Brethren are a famous instance of the truth of this Now if it can Challenge or Accuse it can also Excuse and Approve a man and testify for him when he hath done well For excusing is as extensive in a good case as accusing is in an evil 2. It 's clear also from the Office of the Conscience which as we shew is not only to dictat and to be an observing companion but to be a Judge which supposeth for ordinary the thing to be past Therefore 1 Iohn 3. 22. both the condemning and absolving of the heart is spoken of Which inferreth that the Conscience called there the heart hath a way of re-cognoscing of and passing Sentencâ— on a mans way and actions not only while they are a doing but when past 2ly Observe which is that we mainly intend to speak to That it is a main piece of a tender walk and of the practice of â— Christian to be reflecting on his bygone way and trying what Conscience sayeth of it not only as I have often aid to deliberat and advise with Conscience before and to carry Conscience along in
the time of the Action but when the thing is past it may be many years since and as to the course of his Life to be looking in and reflecting on what Conscience sayeth for or against him This is Pauls practice here he cannot have the Testimony of his Conseience till he have asked it and tryed it and laid his conversation in the general and his carriage among the Corinthians in particular before it And if the former Doctrine be a truth this will follow that a tender Christian will be reflecting on his bygone way and trying what his Conscience sayeth of it and of his Actions Except we will say that a man may be tender and not take heed to his Conscience to which for this end God hath given it this reflecting power or facultie to say so It will also be more clear if we look to the practice and experience of the Saints who the more tender they have been the more they have been in reflecting this way if we look to Iob we will find that most of all the discourses he hath are so many reviews of his Conscience particularly Chap. 23. 11. He sayeth My foot hath held his steps his way have I kâ—pt and not declined neither have I gone back from the commandment of his lips I have esteemed the words of his mouth more then my necessary food How is it that he speaketh so confidently but from reflecting on and from the Testimony of his Conscience Therefore chap 27. 3 4 5. He sayeth All the while my breath is in me and the Spirit of God is in my nostrils my lips shall not speak wickedness nor my tongue utter deceit I will not remove my integrity my righteousness will I hold fast my heart shall not reproach me so long as I live Importing that he cannot find his Conscience challenge him as to that wherwith his Friends did charge him So likewayes Chap. 31. 1. He sayes I made a covenant with mine eyes why then should I look upon a maid And he goeth on through the Chapter particularly making it to appear that he had been searching and trying and taking notice of his way and of all the pieces and parts of it And that therein his Conscience had given him a good Testimony Thus David Psal. 7. 3. sayeth Lord my God if I have done this if there be iniquity in my hands if I have rewarded evil to him c. Psal. 26. 2. Examine me O Lord and prove me try my reins and my heart And Psal. 139. 23. Search me O Lord sayeth he and know my heart try me and know my thoughts and see if there be any wicked way in me All which supposeth his own tryal accomplished in and of his Conscience to have gone before Yea not only the Believer but the Believer in the tenderest frame is most in this work Therefore in the most serious exercise of Repentance under the greatest manifestations of Gods presence and the most abundant pourings out of his Spirit and when nearest to Death they are most ready to reflect on Conscience which sheweth that not only we should do it but that the more tender Persons be they will be the more in this duty and there is also good reason for it For 1. A man cannot know his condition except he reflect and search what his Conscience hath to say of it And it 's not the bare remembring of the Action but the considering of it by bringing it before and trying it by the Rule of the Word in the â—ourt of Conscience so as to have it's approbative Testimony that maketh it passe for eurrent 2ly Because as a man knoweth not how to judge of what is past so neither how to carry for time to come what he hath to repent of or what he hath to amend in his way except he take a review and back-look of it as to the time past It 's the finding of such a thing to be wrong that maketh him say This I had need to repent of and this I had need to watch against for time to come Therefore these two are put together Psal. 119. 59. 69. I thought on my ways and turned my feet unto thy testimonies I made haste c. The examination of his bygone way helped him to go on right for the time to come 3ly Because hardly will a tender man come to prayer without this He knoweth not what to confesse nor what to seek except he reflect and consider what he hath to confesse unto oâ— to seek from God And sure a man cannot be tender if he pray not Therefore these two are joyned together Zech. 12. 10. I will pour sayeth the Lord upon the house of David and the inhabitants of Ierusalem the spirit of grace and supplications and they shall look upon him whom they have peirced and mourn Hence it is found in experience that the more insight a man hath in his bygone way the more liberty he hath in prayer and that deadnesse and drynesse in prayer flow much from the want of self-reflection 4ly Because this is the way for a man to win at peace and no man can be tender and have solid peace that cares not what his Conscience speaks to him whether good or evil peace or war and he can never know what it sayeth except he reflect and try And it is from this that even Paul himself cannot have peace nor rejoyce till he try his peace and joy to be the effects of Conscience it's Testimony and Conscience Testimony to be the consequent of self-examination The Uses of the Doctrine are Four the first wherof is for instruction The 2d For tryal The 3. For exhortation The 4. For reproof and expostulation The 1. Use I say â—s for â—nstruction would ye know and be instructed in a main piece of a Christian walk and practice here it is to be often reflecting on your bygone way and hearing what Conscience sayeth of it To belooking from your youth up what ye have done what have been your more habitual thoughts words and actions and hearing what Conscience sayeth of them of such a word or discourse of such a voyage or journey and so of other actions and to be putting it to passe it's Sentence on them and to be trying whether we have peace in them and Conscience it 's good Testimony concerning them or not To this purpose we might alleadge that place Rev. 4. v. 6 8. Which we suppose to be mainly and most properly meant of tender Ministers of the Gospel yet it may well by proportion be applyed to tender privat Christians Where these Four beasts are said to have eyes before and behind and to be ful of eyes within Eyes before intimating that they should be tender in finding out what is to be done Eyes within intimating that they should be watchful over their own heart and way over their own present frame walk looking not only before behinde and about them but within themselves And
and towards the Corinthians 2ly He reflects on and tryes his very best Actions were it even those of a mans Ministry of his Preaching Prayer c. Not as some who think it enough to reflect only on sinful Actions such as swearing lying deceiving oppressing c. Which need but little tryal the sinfulnes of them being often obvious as it were at first blush but the tender man tryeth these Actions that have the best appearance that he may know if they be in very deed what they appear to be 3ly He is particular in his tryal he not only tryeth his conversation in the general baâ— as Paul doth here his conversation at such a time so such a place and in such company O! in how many particulars doth holy Iob instance Chap. 3â— 4â—y A tender man wiil go far back even when old to the sins of his youth as David doth when he prayes Psal. 25. 7. Remember not against me the sins of my youth I remember godly Augustin in his Confessions goeth as far back as he can remember and not only so but he sayes that when he looked on the little cankerings and â—rowardnesse of â—nfants he was put to think of what were the first out-breakings of his sinful nature when he was on the breast David looketh far back when he sayes Psal. 51. 5. I was shapen in iniquity and in sin did my mother conceive me 5ly He is frequent in reflecting and trying and the more tender the more freqâ—ant he will not readily let slip noâ— suffer to passe one day without it yea he will sometimes try often in one day on the back of this and that piece of his walk especially of any more Solemn Action yea which is yet more he will come often over one and the same Action or thing so that when he hath taken a look of it to day he will take another look of it tomorrow knowing that there is a depth of iniquity in the heart that is not soon nor easily plumbed he looketh often on the same Action that he may find it out that the discovery and sense of it may be the more fresh and deeply affecting for his humiliation it 's on this ground that the Apostle speaketh of his having a good Conscience wherof if the Testimony be approving the frequent going over it maketh it to be the more vive clear and comfortable Secondly This may be known as I said by the effects of it which are notable For 1. A â—ender man that is frequent in reflecting thus is a watchful man The byting of Conscience by it's challenges for past and bygone 〈◊〉 make him look better to himself for the time to come and put him with holy and tender Iob Chap. 31. To make a covenant with his eyes that he may look right on and not wander To covenant with his Affections that they wander and range not up and down in pursuit of the World aâ—d of the variety of vain Objects therein to the diverting of him from a close and conâ—ant pursuit after God 2. He can give a distinct account of himself and of his way and doth not readily and easily forget things but is in case to give an account of this which he did and of that which he spoke As Iob instanceth in a multitude of particulars Chap. 31. He can give a legend as it were of his Life which I fear but few of us can do to good purpose this way I remember that holy man Augustin tells that at such a time while he was singing a Psalm he observed his heart ready to strâ—y and to be more taken up with the external Musick then with Spiritual Joy in God and relates several of his pranks when he was a Child 3 He is a man distinct and full in the consession of Sin He never wanteth an evil tale to speak so to tell of himself yea he must and will tell it when it may glorify God and edify others he can speak particularly of the evil of his heart and of his way he is not a stranger to it neither doth he hide his sin as Adam as Iob speaks Chap. 31. v. 33. It is sure one great reason why we are so little in the exercise of Repentance even that we are so little in the exercise of Self-reflection 4. He is suitably affected with that which he discovereth he not only seeth his way with this and that and the other Action but it toucheth him one great reason why we see somany Sins and are so little affected with them iâ— that we take not the Censure of them from Conscience and consider not duly what weight it's sense and censure of them should have with us and by proportion this is a reason why Christians are so little comforted in good Actions 5. The reâ—ecting tender man is a praying man as he is much iâ— coâ—ssing of Sin so he is much in Prayer and Serious in it and at no time readily more frequent and serious then when his Sin is before him as Davids sin was ever before him Psal. 51. 3. Which makes him so very serious in Prayer there and as he is serious in prayer so he hath much holy indignation at Sin and a great loathing at himself for it he can speak suitably of it and demonstrat the vilenesse of it to the Life and aggravat it to the height while he sayes Against thee thee only have I sinned and done this evil in thy sight He looks not at it as a Sin of inâ—mity but as a sin committed with a high hand I know sayeth he thou lovest truth iâ— the inward parts but I have thus far plaid the hypocrite coming out with a fair shew before men when sin was raging in secret within me Thus 2 Cor. 7. 11. True Repentance is described from it's Effects â—t hath holy and high indignation and revenge attending reflections on it Ezek. 16. v. 61. ch 36. v. 31 There is a remembring a blushing a being ashamed and a loathing of themselves The man is thus vile in his own eyes thinks very little of himself and loaths himself very much 6. He is well content when he discovereth a ground of challenge where it is he hunts not after approbation and applause but is satisfied to have a just and necessary challenge as well as to be approven though the one hath much more peace and comfort with it then the other Let the righteous smite me sayeth the Psalmist Psal. 141. 5. and it shall be a kindness and let him reprove me and it shall be an oyl that shall not break mine head So when his Conscience smiteth him it acts in his esteem the part of a good friend he welcometh it when there is ground for it and repineth not against it 7. He hath a deep impression of the Majesty of God on his Spirit for his laying so great a weight on Conscience his Deput suggests to him the suitablenesse of thinking highly of God himself and of
carrying with due reverence to him when men think little of God himself they think little of Conscience his Depute and on the contrary a tender Conscience maketh God very awful dreadful and majestick Therefore Iob giveth this for a reason why he durst not contend with his Servants because the terrour of God made him afraid His carrying along with him Conscience it 's sense of his way did mightily elevat his thoughts of God 8. He hath many earands to God in Christ he seeth many things amiss that need to be amended he dayly discovers much guilt which necessiâ—ats him to run to God for absolution Grace both for pardoning of his iniquities and for healing of his diseases is alwayes lovely sweet and fresh to him And to hear of it is like a Box of precious fragranâ—ly smelling Ointment broken like Oyl poured into a smarâ—ing wound and as good news from a far Countrey By all which in a word ye may see 1. That it is a desireable thing to live and walk tenderly 2ly That it is a most necessary thing in order to coming by many choice advantages 3ly That it is buâ— a very rare thing and to be found with but few notwithstanding it 's many rare and excellent effects 4ly That it is a very hard and difficult thing to be a tender Christian and in this frame of true tenderness of Conscience consulting it carrying it along and reflecting on it in all Actions that being the principle that keepeth tender in them all SERMON II. 2 COR. 1. 12. For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world and more abundantly to you wards THere are many very sad and prejudicial practical Errors and Mistakes concerning a tender Christians walk whence it cometh to passe that most persons lay the great stress thereof on things that will not bear it while in the mean time they neglect and overlook those principal and weighty duties wherein it mainly consisteth that make less noise and shew before men that are less subject to be counterâ—eited and tend more to the life and power of godlinesse then these other things that are of more high esteem with men among which this duty of often reflecting on a mans Conscience and trying of his way at it's baâ— that he may know it's sense and receive it's Testimony thereof is one and not the least and is as we conceive one of the pieces of a Christian tender walk that cometh as near to the very Soul and Life of Religion and hath as much influence on tenderness therein as either much hearing of the Word Prayer Conference and the like have to which when this is joyned theyare very useful but when it is utterly wanting they are useless it being not only an important duty in it self but also very helpful to other duties contributing much to the reaping of those advantages that are to be had by them We Observed the other day from these Words that a tender Christian will be often reflecting on his way and taking notice what Conscience sayeth of it and spoke somewhat to two uses of the point as it cleareth a notable duty and giveth an evidence and proof of a tender man We shall now proceed to speak to other two The first and principal whereof is this If it be a main plece of a tender Christian walk to be often examiningour selves and trying what sense Conscience hath of our way and actions then it serveth for Exhortation to all men and women that would live tenderly to be putting this in practice as a main piece of a Christian and tender walk as a main duty called for from them and as a main evidence of their tenderness That is to be often seriously reflecting on their bygone way to be often bringing their thoughts words and actions before the tribunal of Conscience for this end that they may know what it sayeth of them Not only to be deliberating and advising with Conscience before they undertake any Action and to be watchful in going about it but to be reflecting when it is done if it be rightly done and so as Conscience may testify for them concerning the same This is Pauls practice here This is sayes he our rejoycing the testimony of our conscience Which supposeth that he hath been laying his way before Conscience trying what it said of it and that he hath received Conscience its Testimony concerning it That which we would in a word here commend to you is that Men and Women would â—ake a back-look of and reflect upon all their Actions Words and Thoughts and of and upon all the circumstances of the same and that they would so reflect upon them as they may endeavour to know wherein they have Conscience its Testimony for them or wherein it standeth up to speak against them That is that they would not only study to gather into their memory their Actions Which is presupposed and to lay them before the Word but further when their Actions and the Rule of the Word are laid together to hear Conscience its Sentence anent their performing of the same We shall not insist in particular explication of this Duty ye have heard somewhat spoken of it these dayes past If we could but gain this much of you as to have you throughly convinced that somewhat lyes on you in reference to the examination of your hearts and wayes as to things that are past and to get you in good earnest ingadged to make more Conscience of this Duty for time to come it is the great thing we aim at and if your Consciences were once duly convinced and cleared of the necessity and usefulnesse of the Duty and ye brought to be in love with it ye would through grace be easily led on to the particulars requisit to the right way of performing it Seriousnesse in and affection to the thing would supply the roume of many directions And therefore we would now earnestly press it upon you to take sometime for this duty of self-searching and examination as well as for prayer hearing conference and other such Duties and to be as holily solicitous and desirous to know when ye have done any action or duty whether it be right or wrong as ye think ye should be careful to advise before ye do it that it be good upon the matter sure the awe of the Majesty of God and of your Conscience his Depute and a just regard to your own peace should incline swey and determine you to the one as well as to the other What we would further say in this matter shall be to shew you what ye should aim at in this self examination as to the manner of going about it for we much mar and wound our own peace by formality and overliness in this as in other duties which ye may take up in these Four 1.
minding to balk â—one but to go through all before ye give over the work it will be better to betake your selves to the search and examination of such or such a particular Duty or of such or such a days work and duties and thus ye will win the better in on it and through it and the heap will grow the less But meddle not with another till ye have with some suitableness dispatched and put by this 3ly If ye cannot win for the time so to fix on particulars take your confused condition such as it is to think on a while and look not at this as nothing that ye have found your condition to be confused Davids condition was somewhat thus when he sayes Psal. 44. v. 15 My confusion is continually before me The taking and laying of your case confused as it is before God and your Conscience may help to humble and kindly to affect your heart 4ly The more confused your case be seek to take it so much the more to God and to draw the nearer to him let it be made a motive to set you on to deal the more seriously with him to dispel your darkness and confusion As Ieâ— does while he sayes Chap. 10. v. 15. I am full of confusion therefore see thou to my affliction As if he had said Lord I cannot ridde noâ— order my case therefore see thou to it and give me clearnesse For though a person have a confused condition yet he may be somewhat distinct in laying it out before God as it is and may be clear in what Conscience sayeth of it when it sayeth that it is confused 5ly Whether our condition be confused or noâ— we would be suitably affected with every particular that we find in it and this may be one reason of our confusion that we have more clearness then we improve well we see many things to be wrong but the â—ight affects us not neither do we suitably indeavour to â—epent of the evils which we see nor to amend them nor do 〈◊〉 flee to Jesus Christ to get them pardoned and cured But when the little clearness that we have is well improven it 's the way to get more but what need is there of more light and of more câ—earness when that which we have is not duely made use of A 3d. Objection is Some may think and say We are essaying self-examination and yet we find much difficulty to know and take up Conscience its language whether it be awell grounded challenge or an approving Testimony This Objection is much like unto that Question which we spoke to alittle in our second Sermon on Acts 24. v. 16. Viz. Whether Conscience its impulse might not sometimes be wrong To which we Answered affirmatively and do yet grant that it may mistake and be mistaken by us and what we said there for finding out the mind of Conscience may be useful here towards the answering of this Objection Yet we shall now speak a word further to it For Answer then we shall easily yeeld that it is indeed sometimes difficult to find out the mind to say so of Conscience and to understand its language in reflecting as well as in deliberating either 1. through the dimness of peoples Light that they scarcely know the Rule Or 2ly Through their being partial and negligent in comparing their way and actions with the Rule but either hide it wholly or at leâ—st some circumstances of it without bringing it forth and laying it to the Rule Or 3ly It may be through some byasâ—e in their affection that maketh them unsingle so that they will not take with a challenge when there is just ground for it or 4ly It may be from some unwarrantable and groundless prejudice at themselves and their own way so that they will not take a testimony from Conscience even when it giveth them a good one And therefore in your self-examination ye would carrie some advertisements along with you which will be helpful to find out the mind of Conscience 1. Ye would try whether Conscience be impartial and if 〈◊〉 speaketh to both hands to say so accusing â—n some things and excusing in others in some things speaking peace and in others challenging for sin for if when ye reflect Conscience speak all or only peace it is certainly wrong because in the best there is less or more guilt contracted in what ever ye go about but if beside what is right it points also at something that is wrong it is Consciences right language on the contrary when ye reflect if Conscience speak all to be wrong though there was some sincerity in your aim it is mistaken For when it speaketh a right it speaketh always according to the mind of God and what he sayes is wrong or right it sayes so of it also So in the epistle to Ephesus Rev. 2. As the Lord chargeth them that they are fallen from their first love so doth Conscience yet as he telleth them that there is something right in as far as they had laboured for his names sake and hated the deeds of the Nicolaitans which he hated c. So doth Conscience also testify the same and so in all the rest of the Epistles to these seven Churches as God is impartial in his Testimony so is Conscience when right 2ly Ye would advert to the ground of Conscience it 's speaking or to that on account of which it testifies for you or against you for as in our forbearing of one Action and in our choosing of another we are to forbear or to choose and proceed according as Conscience holdeth ouâ— clear light and reason for it So upon the back of any Action or Duty performed when we go to reflect we would try the ground whether of Conscience it's challenge or of it's good Testimony If it challenge and accuse try well whether it be indeed a sin for which it doth so if it approve and speak peace try on what ground it doth so Conscience will some way testifie of the Action but ye would try if it be sinful or not according to the Word ol God Which supposeth knowledge in the thing and of the mind of God concerning it wherein any especially more considerable defect even in conscientious and â—ender Christians is waited with its own prejudice Hence it came to passe as the Apostle gives us an accouâ—t Rom. 14. that many of the primitive Christians through the weaknesse of their knowledge were made to judge such and such things to be wrong as the eating of such and such meats their Conscience judging according to their knowledge when yet indeed the matter was not wrong though as the Apostle there sayeth To him that esteemeth any thing to be unclean to him it is unclean Therefore we would be the more holily jealous over our selves least we found our peace on a deluded Testimony of our Conscience And for preventing of that we would put â—t to give its reason for and evidence of what
it testifieth for Conscience being but a subordinate Judge we must go to the law and to the testimony and see if it speaketh according to that otherwayes it will not be an honest aim or a good end proposed to our selves in the doing of such or such a thing or because we are in a pardoned state that will be sufficient to make the Action truly good and acceptable and to give us ground of peace 3ly Ye would advert and take good heed if Conscience challengeth equally for one sin as well as for another and for the neglect of one Duty as well as for the neglect of another and if as the sin is comparatively greater or lesser so its challenges be lesser or greater for if Conscience its challenge lead you to the Word the more weight that the Word layeth on sin the more weight will Conscience lay upon it when it is right Sometimes persons will be challenged for some things much extrinsick to Religion or for omitting this or that wherein very little if any thing of Religion consists or at least lyeth very remoâ—e who yet will not be much troubled for taking of Gods name in vain or for neglect of Prayer and the like I remember the saying of a godly man to a Person under exercise for a little sin little in comparison of others for no sin is little in its own nature That he thought the hand or work of the Devil 〈◊〉 be in it to lay a ground for Spiritual Pride because the person was so much troubled with so â—ittle a thing or to divert from taking a view of grosser sins for their deeper humiliation when Conscience is right it challengeth equally and more or less as the sin is more or less aggravated It is an evil in this time that extrinsick and remoâ—e things trouble some so much while in the mean time known sins and duties are but little minded and laid to heart as iâ— forsooth the Consciences of such were more delicat and tender then the Consciences of the Saints of old Nay there are not a few who will disdain to be challenged for neglect of uncontroverted duties who yet make a great deal oâ— businesse and noise about these things that are but of little moment as if the whole and sum oâ— Religion lay in them This certainly shews a great deal of untenderness and slighting of Conscience what ever preâ—ensions may be made to the contrary and while a person is much or wholly taken up with an extrinsick or very little thing which it may be is but a meer circumstance and is more affected with and exercised about that then with and about another of far greater concernment it is not sure any aw of God nor of Conscience but somewhat flowing from the mans own Inclination or interest that so mightâ—ly influenceth and stirreth him in the one beyond what he is in the other 4ly Ye would advert in a special manner to this If Conscience in the challenge maketh the sin vile and abominable to you and your selves loathsome to your selves When Conscience whets to say so the edge of the challenge not only to the making of Gods wrath terrible and the awe fear and dread of him weighty but also to the deep affecting of our selves with the vilenesse and loathsomeness of the thing it s an evidence that the Conscience is right for as its a good token of the soundness of Repentance when it maketh sin as such loathsome so its a good token of Conscience speaking rightly when it holdeth forth convincingly the sinfulness of sin 〈◊〉 Ye may know when Conscience speaketh a right by the native fruits that follow upon it such as these 1. It maketh a deep impression of the awe of God and of the fear of sin on the heart It maketh the Spirit more composed stayed and present when after self-examination rightly gone about Conscience speaketh its own language for it knoweth that God speaketh and hath a sort of divinness with it 2ly It maketh the man more watchful and the loather to adventure on sin for the time to come 3ly It stilleth and calmeth the heart O! but that be a stately and majestick Word Psal. 46. Be still and know that I am God For we cannot conceive God to be speaking if we be right but the Spirit will be calmed to hear and will be gathered in from its waverings gadings and vaigings when it knoweth that he speaketh all which we may see Psal. 4. 3. 4. Stand in awe and sin not Where he exhorteth to holy fear and watchfulness and the mean to bring both about is Commune with your hearts upon your beds Betake your selves to this work as if he had said of self examination and then the 3d. Follows Be still as being stayed and fixed quieted and calmed against reilling-to and fro up and down and against all strugling with God and fretting at his providence because ye have to do with him and not with men We shall not proceed further for the time only ye may see from what hath been said if we look singly on it that there is here a most clear useful and necessary duty at all times and more especially at this time We say especially at this time for these reasons 1. Because of the common and general security and formal way of going about duty that is stollen in amongst Christians at this time and there cannot be a better mean to help this then to give our selves to the exercise of self-examination and to the tryal of our wayes This seriously gone about would make us reâ—ze and stir up our selves in good earnest to cry mightily to God and if this be a time that hath such an evil in it as great security and formality and if this be a duty that may throw Gods blessing help the same let none complain of over liness coldness and life-lesnesse in Religion that is not seriously minding and going about this as a necessary profitable and excellent mean to amend it 2ly Because there is much false bulk and empty shew of a profession Which we are afraid but a very little tryal will quickly evidence and discover to be so even to be unsure work I will not say but there may be some sickernesse and solidity in the profession of some but it is to be feared that many others are but building castles in the air castles of come down when the rain shall descend the winds blow and the floods beat having much more shew then substance and solid work and the way to make it sicker sure and solid work that will abide the tryal is to lay it to the Rule and to try it thereby many profest Christians are like to foolish builders who build by guess and by rule of thumb as we use to speak and not by Square and Rule and if they have but bulk enough they look not much to the solidity and straightness of the Fabrick There are many engadgements come under many fastings
prayers hearings of the Word c. which are good in themselves and commendable but there would be Self-examination to see what solidity is in them all else we will be like the men who expend all their stock on the stone and timber-work of a large house and leave nothing to plenish and furnish it within whereas when a person is suitably and seriously taken up with Self-examination it maketh a house to speak so though it should be lesse to be well filled and furnished and albeit there be no great noise of a Profession there yet there is more kindly Repentance more seriousnesse in Prayer and in other Duties more profiting by hearing of the Word and more holinesse of Life then where this exercise of Self-examination and reflection is either altogether or very much neglected albeit there should be then a far greater profession 3ly Because we have been engadged in and have put many things to say so through our hands these years past and we are afraid that many have not much consulted nor looked well into Conscience in medling with them There have been several strange un-couth and scarcely heard of things in the way of some and lesser failings slips and escapes in the way of others and no doubt the lesse pains was taken by men to be cleared and satisfied in their Conscience before such things were medled with and ingadged in there would be so much the more pains taken now to reflect on them when past and to bring them in before Conscience to receive it's verdict of them and sure we can never walk for time to come with that straightnesse and solidity if we be not at some point by Self-searching as to things past and present 4ly Because if we know not what hath been right or wrong in things past the dispensations of divine providence which we have met with call aloud on us to examine what God speaketh to us by them for he hath made us to be witnesses of very strange things of publick dispensations such as neither we nor our fathers ever saw the like and hath not this same place in particular fallen under strange providences both as to our Temporals and Spirituals and if the dispensations of God call and press any to this exercise of Reflection and Examination then certainly they call and press us to it Therefore seing we are called to this not only as a duty common to all times but as somewhat peculiar to this time and to us in this place we would make the more Conscience of it and would also know that if it be slighted the greater will our guiltiness be that have so many things urgently calling us to it Whether then ye remember all or most or many particulars or not remember and carry along with you this general that ye have a Conscience and that ye are called and concerned to remember to reflect on and to examine your wayes at the Bar of Conscience well informed by the Word And if ye be suitably serious in the general God will graciously condescend to lay particular helps to your hand SERMON III. 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 IF a tender Christian walk be an excellent thing and if the rejoycing of a good Conscience that floweth from it be an excellent thing then sure it must be a very excellent and desirable thing to study thorow acquaintance with our own heart and way and to try our particular carriage by our Conscience informed by the Word This practice having so much influence on a tender walk and being so conduceable to a well-grounded rejoycing in God for doubtless there can be nothing more contributive to these notable and noble ends then to give Conscience its due regard and place and to lay due weight upon it in its passing censure of our way and to be clear and distinct in its sentence of our by-past carriage and proceedings We may say of Conscience in this work as Solomon sayes of that King Prov. 20. 8. Who sitting on the throne of judgement scattereth away all evil with his eyes When Conscience as the great and soveraign God his Deputy sits on its Throne as it were it hath a Divine Authority and Majesty whereby it scattereth all these evils that haunt the heart so that they cannot endure and stand before it but must flee away And because this hath so very much influence on a Christian walk we shall speak a word further to what flowes from the Doctrine proposed the other day and it shall be for an Use of Reproof and Expostulation which we named as the 4th Use of it to and with Christians that profess to have a tender walk and yet much slight this duty which is a main part of it and singularly helpful to the whole of it for if the search of our way and the trying of it by Conscience be a main piece and part of a tender Christian walk â—o that they who are much in the one have also much of the other and none have been of a tender Conscience and walk but they have been tender in this part of it to have Conscience its sense and Testimony of their by-past walk then there is ground of Reproof to and Expostulation with these who either neglect or slight it and this is it that we would now speak to even to reprove and expostular with many profest Christians who would be loath to be accounted gross and untender in their walk who yet neglect this so main a piece of a Christianly tender walk and before we fall on particulars we would speak a little to â—ome evidenceâ— for making it out what just ground there is to reprove and expostulat on this account even for the neglect of so clear and profitable a duty And 1. May we not in the general charge most for an utter neglect of this and all for much overlinesse in it ask your own Consciences if ye were called to an account before God how ye would answer as to this particular durst ye say that ye have made Conscience seriously and suitably to reflect upon your case and way and that ye have been tenderly concerned to find out what was right and what was wrong in it and to have Conscience its approbatory or condemnatory sense and sentence thereof to be affected answerably as you found matters betwixt God and you We are sure there is none of us though we can say we have been going about other duties of Religion such as Prayer Reading and hearing of the Word c. But we have reason to charge our selves with much guilt as to our little serious going about this particular duty to be dumb and silent and to go with a stopped mouth before God is there any that can say I have been clean
in this matter A 2d evidence may be taken from the sad effects that in our way follow the neglect or overly performance of this duty Which when found they may let us know and convince us that it is either much slighted or quite neglected And 1. We would ask you how many are acquainted with and seen in their own Souls Condition or could on distinct grounds as having examined and tryed their heart and way passe Sentence upon their case and say thus and thus it is with me And if ye be un acquainted with your own case does not that say undenyably that ye walk by guess as it were and not according to this Rule 2ly What means the exceeding great security presumption and self-conceit that many are in and under concerning themselves and their way Which not flowing from a well-grounded perswasion of the streightnesse thereof must it not necessarily flow from their neglect of this self-reflection and tryal And whence I pray is it that there is so little repentance for sin Is it because there is no sin nor ground of quarrel No certainly it must therefore be from mens not reviewing of and reflecting on themselves and their way that they may find it out which plainly sayes that this evil is predominant 3ly â—ook to the abounding of sin to the little grouth of mortification to the livelinesse of Lusts to the roume that Idols have in the heart and its gading after them will not these declare that most persons but very seldome bring themselves before the Tribunal of their Conscience otherwayes lusts durst not set up their heads as they do This King would scatter away all evils with his eyes And men would not have such delight in them if they were often arraigning them at this Bar. 4ly What means the little solid peace and rejoycing in God that most professors have and their living in such a fluctuating and conjectural way Is it not from this that they do not examine and put to the tryal the grounds of their peace and joy Now all these sad and woful evidences and effects being put together it is beyond all doubt that there is at this time among us much neglect of this duty of self-examination by the Consciencious discharge whereof these dreadful effects might be removed These Evidences of the neglect of this duty being palpable we come now in the Second place closse to the reproof of it and expostulation for it and is there not iust ground for both I dar say if many of you were alked about this duty it would be found to be an unknown duty to you a duty that ye walk not under the conviction of its necessity a duty that ye are not mourning for the neglect of nor imploying Jesus Christ for grace to get it suitably performed and can that think ye be a tender walk that is so very short and defective in so main a duty and in so great a piece and part of a tender walk when especially persons are not duely sensible of it nor suitably affected with it Let me but ask such of you who make little account of the neglect of this duty these few questions 1. Do ye think that there is such a thing spoken of in the Word of God and that there is such a thing within you as a Conscience and if ye think ye have Consciences have ye them for no end nor use or will ye let them as it were be in you and ly by you as things given you to no purpose 2ly I ask you is there nothing in your case or way that needeth a review Is all right and nothing out of order will ye own these to be truths If not ought not this mean to be used for helping you to find out what is wrong and what is right if any thing be right It were a strange thing for a profest Christian to think or say that he is altogether right and that he needs not to examine himself and yet he must either think this or else he sayes on the matter that he eares not whether he be right or wrong which indeed the practice of many sayes plainly or he must examine to find out what is right and what is wrong 3ly I would ask you do you think that your Conscience will be alwayes quiet because ye command it not to speak or rather is there not a time coming when it will speak whether ye will or not or do ye think because ye have no remembrance of your faults that your forgetting of them now will blot them out of your Consciences Register or rather should ye not judge your selves that ye may not be judged According to the Apostles word 1 Cor. 11. v. 31. And on the contrary should ye not think that if ye do not judge your selves ye will most certainly be judged 4ly I would ask you is it not better to put your Consciences to speak in time when things may be righted and amended then to let them ly over and sleep till they be past remedy O! When will ye consider and lay to heart what trouble terrour and confusion reacheth and taketh hold on the Consciences of many at death and will do so much more at the day of Judgement and if it were not much better in time to try things and find out what is right and what is wrong that Conscience may not have a just ground of challenge against you in that day and may not have it to say to you ye never owned me when ye was living in the World and now I will read to you a fearful Inditement and Dittay that hath stood long on record against you And upon this arises the horrour and gâ—awing worm that never dies hence is the fire blown that never is quenched all which I say flow from Conscience representing to men and women in a most formidable manner their way which before they would never believe nor once seriously put the matter to the tryal whether it would do so or not In further prosecution of this Use and to make that the more plain which we would mainly be at in it We shall 1. Speak a little to several sorts of persons who we suppose are guilty of the neglect of this duty 2. A little to the evils that follow and flow from the guilt of this neglect 3. To the causes oâ— their continuing in this sinful neglect 4. A little to what may â—irect towards the facilitating and making easy the practice of this duty and to the making of it profitable and useful For the First of these viz. the several sorts of persons that are guilty of the utter neglect of the duty or of much short-coming and overlinesse in performing it They may be reduced to these Six The 1. Soft are they that make no Conscience at all of any thing in Religion that never knew what it was to make Conscience to pray read the word confer on it repent or of any other duty
clear command yea as its the neglect of a notable mean for the suitable performance of all other duties so that wherever Prayer Repentance Hearing Reading c. is commanded This is also on the matter commanded And as many duties as are commanded of as many breaches of these commands are we guilty when this duty is neglected Considering that when ever we are commanded to do any duty we are commanded also to use all the means that may further us towards the suitable performance thereof And this being a special mean requisit to the right performance of every duty it is therefore commanded in every other commanded duty We may inâ—ance it in the observation of the Lords day This helps a man to begin it aright It goes along with him in all the duties of the day and when it s over and by it helps him to discover his â—ailings and short comings and his actings of Grace where it is and spiritual attainments in these duties and to be accordingly affected and the neglect of it is à breach of the Lords day both before and after and in the time of publick or privat or secret duties of worship called for on that day and so proportionably in other duties 4ly We may look upon it In respect of its being a nursery of all sorts of evils it harbours end entertains Lusts it hardens the heart strengthens security it cherisheth hypocrisie It brings on formality and impenitency It as it were locks up in presumption and carnal confidence It wears men out from under the aw of God and from under all due respect to Conscience The man that makes Conscience of Self-examination will be afraid of a challenge but he that uses not and cares not to examine himself pulls as it were the bridle out of his own head runs at random gives himself up and layes himself open to every sin and temptation without fear of challenges And if ye will look well about you and observe narrowly will ye not find that the man that rusheth impetuously into a course of sin as the horse rusheth into the Bâ—ttel is very readily he that quite neglects and despiseth this duty of examination of his way by his Conscience or before the Tribunal thereof And when I pray are persons most tender or untender Is it not when they are most impartial or most partial in this work of setting themselves down to take a serious review of their case and way and â—illing themselves before their Conscience to review the sentence thereof As for the 3d. thing proposed to be spoken of viz. The causes of this so abominable and groâ—ly sinful neglect they may easily and soon be found out if we knew and considered what a nature we have so very averse from true holinesse yea the more sublimely holy and spiritual that duties be the more averse naturally are we from hem as its much easier to bring a man to the profession then it is to bring him to the power of Religion So is it much more easieto bring a man to the practice of many external duties thereof then to the practice of this one inward duty It being as it were a â—neding knife to Corruption bringing a man to strick at the very Rooâ— and Life of it and it being as it were a setting of him on the Black-stone He is the more averse from it We may add to this the consideration of the influence that the Devil hath on us in this neglect who knowing well how prejudicial to him to his kingdom and interest and how advantagious to the sinner this duty is he labours mightily to hold all in confusion and to keep the soul fast asleep as that which contributs much if not most to the gaining of his point for he knows by experience very galling to him that self-examination awakes a man and gives him a view of himself and puts him to think how he may be rescued from this destrover and therefore he doth in a special manner hate abhore and set himself against it And though he will suffer a man to do many other Religious dutâ—es yet he labours by all means to keep him from this duty because it helpâ— much through grace to make him cast out with himself and his own way and so makes Satan in a manner hopeâ—esse of him More particularly we may assigâ—e these causes 〈◊〉 〈◊〉 from peoples own practice The 1. whereof is 〈◊〉 that many men and women live so that their life cannot abide the tryal He that doth evil saiâ—h the Lord Iohn 3. hates the light neither 〈◊〉 unto the 〈◊〉 teaâ—t his deeds should be reproved It s no wonder that a Malefactor desire not to come before the 〈◊〉 and it s as little wonder that a man or woman that liveth a sinful and evil life deâ—ire not to come before their Conscience Hence it is that many dare not go to their Conscience because it never speaks good but evil to them as indeed it hath no other reason and on that account they even hate it As Achab did the Prophet Micajah of whom he said I hate him because he never prophesies good but evil to me And that they will rather consult Flâ—sh and Blood their own inclination and affection then their Conscience in a particular because they dread it will speak evil to them especially when they know that there is something palpably wrong in their way for in that case they conclude it will gloum on them and gall them and even prick them in the quick A 2d Reason is Because folks make not this work of self-examination habitual to themselves but delay and put off time till their case become so ravelled and consused that they are afraid to medle with it And though they should they grow heartlesse and out of hope to get it righted just like men that cannot indure to adjust their accounts which they have suffered negligently to run long on and into great confusion A 3d. Cause may be this which respects Believers in Christ that even where persons make Conscience of their wayes there is a kind of foolish precipâ—tancy and haste making They being disposed to think that examination of themselves takes up much of their time and that it is better to spend it in prayer or in reading then that way Not considering that its much better to have some little thing of Religion solid then to have a great bulk of many duties without solidiâ—y or with very little of it These are like to the builder of a house who rickleth up stones without Square and Ruâ—e and without Morter which possibly falleth and cometh down ere he come at the top of it A foolish haste to be forward makes our work in Religion to be oâ—tentimes very unsolid Alace â—ts not what bâ—lk we have not how soon we come to have it but what solidity and sickernesse we have that will give us peace comfort oâ— joy Our common proverb holds true here That work
now is and of that which is to come That the greatest difficulties should not fright 〈◊〉 〈◊〉 nor faint us in the vigorous constant and closse pursuit of it We shall not deny but that this piece of godlinesse in particular that lyes in the conscientiously tender ordering and disposal of all our actions in order to wining at the joyful Testimony of our Conscience concerning them hath much difficulty in it as being contrary to the natural levity wavering and instability of our hearts and mightily opposed by Satan as gready prejudicial to his interest in the Soul yet it is so very excellent and so exceeding useful and profitable to the Christian as we made appear from our last discourse on these words that all the difficulty of it may be the more easily digested It hath as the other duties of Religion have when rightly gone about its reward in the bosome thereof O! what sweet peace what strong consolation and what unspeakable joy hath the Apostle here from the Testimony of his Conscience after discovering his actions to be so ordered by this serious Self-reflection and examination whereof special notice would be taken We shall therefore now proceed to Observe some things more particularly from the Text to this purpose First then Observe That when Conscience is well pleased with a mans way it will give a Testimony for him or when Conscience hath put a mans way to proof it will not only in the general speak its sense but when his way is well ordered and squared according to the Rule and he in his design is found straight and to have taken his aim right Conscience will after Examination excuse and bear him witnes to his joy Thus is Paul dealt with here by his Conscience This is our rejoycing saith he the testimony of our conscience Which is not simply Conscience speaking but Conscience speaking for vindicating him from these aspersions that were cast upon him or excusing him as the word is Rom. 2. 15. And testifying that he was not the man that some men counted him to be He had this Testimony That in simplicity and godly sincerity not with fleshly wisdom but by the grace of God he had his conversation in the world and more abundantly toward them in Corinth Which after search he found to be so That which we spoke of the nature of Conscience makes this out for Conscience when right speaks of things as they indeed are and holds forth the mind of God and gives sentence according to it when he is well pleased to declare and pronounce pardon and peace and when he is displeased to declare anger and as it were to denunce War Whereof we would make this Use Even to learn not only to study to know take up and discern the work 〈◊〉 Conscience in challenging and accusing which for â—ost part it doth having so much ground to do so but â—so its work in absolving excusing and giving a good Testimony 2ly Observe That the Testimony of Conscience or its bearing witnes for a man after reflecting upon and searching of his way is exceeding refreshful comfortable and joyous This is our rejoycing saith the Apostle the testimony of our conscience There is nothing more heartsome refreshing and cheering to a tender walker neither can there readily be any thing on this side heaven more solacious and joyous to him then when he hath examined his Conscience to find it testify for him This is the great ground of Pauls joy and rejoycing though he lived in the midst of manifold temptations and tribulations and was accounted to be the most contemptible of men Even as the filth of the world and the off-scouring of all things Yet he had solid peace and joy on this ground that when he looked back on his way in the discharge of his Ministry his Conscience bare him witnes that he had been single and faithful therein And as it was thus with Paul so it hath been with many of the Lords people who have humbly boasted and rejoyced in this Testimony of their Conscience within when men have spoken evil of them reproached and reviled them without For further clearing of this point we would consider a little 1. Some particular Cases wherein this Testimony of Conscience proves in a special manner refreshing and rejoycing 2ly We would consider the particular grounds and attendants of this refreshing and joy whereby we will easily see that this Testimony of Conscience for a man upon the search of his way is a singularly good thing for before a man search his way he cannot solidly acquiesce in the Testimony that Conscience gives of it nor can look on it as well grounded because he is not nor can be sure whether there be any ground and warrand for it or not whereas when he hath suitably searched for the ground and warrand where they are they will readily discover themselves to him As to the particular Cases wherein this Testimony proves singularly refreshing and joyous they are these and the like 1. In a Case of external crosses and troubles in the World none of these much move a man that hath this Testimony of his Conscience it gives him sweet peace amidst them all We see what mighty troubles Paul was under Chap. 11. v. 25 26 27. Yet he can and doth rejoyce in the midst of them 2. When external crosses and losses have sad aggravations attending them such as the contempt and reproach of the men of the World when he is calumniously represented as one that turns the world up side down and who is deservedly so dealt with Conscience its Testimony in that case gives him peace quietness and joy which is the very case wherein the Apostle here rejoyceth on this account A 3d. Case is When inward challenges and temptations accompany outward afflictions when these are mustered up before and make an assault on the poor afflicted man and when there are some fearful apprehensions of Gods displeasure born in upon him Then O! then Consciences Testimony gives wonderful quietnesse as we may see it doth to holy Iob who sayeth in this case Chap. 27. v. 6. My heart shall not reproach me so long as I live So Chap. 31. throughout and sure it must be solid and well-grounded quietnesse rest and repose of Soul that calms a man in this case 4ly When the person draws near unto death and when this King of Terrours formidably musters all his Forces and when there is no escaping out of his hand and when all comforts fail and stand by as so many muts not having one word to say for the dying mans relief or ease this Testimony doth then readily come forth in its strength toward the quieting refreshing and rejoycing of his heart and makes him boldly and withou◠〈◊〉 fear encounter death as the experience of Hezekiah and many others of the Saints recorded in the Scriptures maketh clear 2ly Consider whence this joy comes or the grounds and attendants of the joy which this
thing it is to have Conscience by this Testimony smiling on you ye would be more in love with it and with the serious exercise of godlinesse and particularly with Self-examination that make way for it However we are perswaded that ere long the day will come wherin many of youshall be made to know the truth of all this in your sad experience when death shall stair you grimly in the face and when ye shall neither be able to send nor to flee O! of what excellent worth will the Testimony of a good Conscience then be found to be hearing witnes to men concerning their honesty sincerity uprightnesse and the tenderness of their walk many of you will find it though ye believe it not now when ye shall be eternally deprived of such a Testimony ye shall then be made to know to your everlasting cost that the rejoycing of heart flowing from this Testimony of a good Conscience is infinitely preferable to all the worldly injoyments and delights of the sons of men I would beseech such of you as think your selves to be wise in this world to study to be wise in this great point of wisdom If ye want this Testimony when it comes to the last reckoning ye will be for ever undone and will never through all eternity once smile for joy but weep and gnash your teeth for the gnawing pain that the never dying worm of an evil Conscience shall cause to you 3ly Observe That a man that would be throughly acquainted with his way and clear in the Testimony of his Conscience concerning it would be particular in the examination thereof or thus he would not content himself with a general confused tryal of it altogether at once and in the bulk but he would try it by parts and parcels Thus it was with the Apostle here when he sayes that he had the testimony of his conscience that his conversation was not with fleshly wisdom but by the grace of God in the world he subjoyns and more abundantly to you-wards And so descends to the particular that was in controversie betwixt him and these big talking Doctors that made it their great businesse in the Church of Corinth to derogat from the just repute of his Person and Ministry and tells them that he had the Testimony of his Conscience concerning his upright and faithful carriage in preaching the Gospel to them in particular When I say that persons would try their way by parts or pieces I mean that they would try their particular actions and behaviour in such and such places at such and such particular times of their Life because by this means they come to a more distinct knowledge of their carriage and way and it is impossible other wayes when men take up their way together by the lump as it were that they can win to distinctnes which they must needs be at in some measure ere they have a well grounded testimony of their Conscience from solid and 〈◊〉 grounds Again there are some things wherein a man cannot have a good Testimony from his Conscience 〈◊〉 when he reflects under strong Temptations on the 〈◊〉 wise and soveraign providence of God as if he â—ed not the world and his people therein aright as Abihu chargeth Iob some way to have done when he sayâ— to him Chap. 33. v. 12. Behold in this thou 〈◊〉 not just though Iob will not take with it that he is a 〈◊〉 yet he is silent as to this part of the charge being its like convinced of the truth of it As also a man may have many things very blame-worthy in his life and yet may be in one or moe particulars wherewith he is charged clear and innocent as it was with David who sayes Psal. 7. 3. If I have done this c. He had many blemishes yet in this particular he had the Testimony of his Conscience for him Therefore men would try their way by pieces and parts that they may disallow of these things wherein they cannot have a good Testimony from their Conscience and may accept of its Testimony in that wherein they are right that they may reject a challenge when there is no ground for it and entertain it where there is ground a confused general way of Self-examination hath Two bad effects 1. It keeps persons indistinct in the knowledge of their condition wherein they have a confused fight of somewhat right and of somewhat wrong but know not what it iâ— in particular because they rest and sit down upon that general confused look of their case and way and come not to condescend on particulars 2ly Persons readily either absolve themselves as to the more general tract of their life because they see some things honest like therin which keeps them from taking with justâ— challenges or else they condemn the whole of their life because they see somethings wrong in it which keepâ— them from comforting themselves in the Testimony of their Conscience as to what is right therefore we would be particular in trying our way as I said by parts that every thing may have its own place and weight with uâ— 4ly Considering these words as spoken by Paul who takes much pains to prove and clear his condition and speaks of this Testimony as of a great matter he had attained to Observe That it is not easie but very difficult even for a man that hath taken pains in searching himself to obtain the Testimony of his Conscience for him in a particular It s not so smal a matter nor so easie a businesse as many suppose it to be it s not only a great and difficult businesse to follow the search rightly but it is so likewayes to find things right and to win at the Testimony of Conscience as to this and that and the other particular If it were not a great and difficult busines Paul would not lay such weight on it as he doth Now when I say its a great and difficult busines I mean â— That it is a rare thing and such as every one doth not attain to nay every Believer hath it not as to every part and piece of his carriage 2ly That it calls for much tenderness and sincerity in the whole of a mans practice to reach it It will not be a coarse and ordinary walk and frame of heart that will give a man ground for this refreshing Testimony of his Conscience but it requires much seriousness and sincerity in the exercise of godlinesse as is clear here 3ly That beside much seriousnesse and sincerity in the universal exercise of godliness and much circumspection in the mans personal walk and conversation much diligence is called for in searching to find out and to come by this Testimony of his Conscience for a man may have matter and ground for Conscience its Testimony and yet through the neglect of suitable serious and narrow Self-examination he may be at a great loss as to its joyful Testimony for him even as one may be
guilty of many sins and yet be but very little or not at all challenged for them through the neglect of Self-examination 4ly That it requires much singleness in trying of Consciences Testimony whether it be well grounded or not for a man that hath his peace and joy to build on this Testimony must not take every shew and appearance of such a Testimony for the ground of his peace and joy but Conscience would be put to speak distinctly and on good ground for it that in this and that and the other thing there was some sincerity and this must be put to the proof and exactly tryed by the word whether it be so or not As we see here the Apostle did he tryeth his way and conversation and finds it to have been 〈◊〉 simplicity and godly sincerity c. From which premises to speak so he draws the refreshing conclusion of his joy and rejoycing Now if we look to all these or to any one of them whether to the rarity of it amongst most men yea even amongst Believers in some respect or to the exactnesse and tendernesse of walk that is requisit to be the ground of it or to the great difficulty that a man will find in coming at a through search of his way or to the diligence and singleâ— that is called for in the tryal of Conscience its Testimony we will find it to be a most clear and certain truth that it is not an ordinary nor easie business but very difficult to obtain the well grounded good and joyful testimony of Conscience as to our more general and particular conversation If it be so which is the â—se of the Doctrine Is it not a wonder from whence the peace that many pretend to comes Is it not a wonder that the most part of men and women can so easily affirm the Testimony of their Conscience to be for them when there is neither exactness of life not tenderness of walk nor diligence in Self-searching nor holy jealousie nor impartial and single trying whether it be well grounded or not And yet they will at the very first confidently pretend to Conscience its Testimony If many of you were put to it can you give such evidences or grounds for its Testimony as Paul does here If not how comes it to pass that ye are so ready confidently to lay claim to it And yet alaâ—e there is nothing more ordinary in the generality of these that are most carnal and secure then boldly to assert that they have a good Conscience and an honest heart Is not this very strange wonderful and even 〈◊〉 that under the clear Sun-shine of Gospel light Satan should get so great advantage as thus 〈◊〉 harden the hearts and blind the Consciences of so many poor wretched creatures and at this rate to deâ—ude and 〈◊〉 them as to prevail with them confidently to assert and maintain that which they call their honesty which yet is nothing else but rotten-hearted 〈◊〉 and to 〈◊〉 their peace of Conscience which is nothing but a Soul-murtheâ—ng and damning 〈◊〉 For further clearing of the Doctrine and inlarging of its â—se and for helping you to judge aright of Conscience its Testimony in your searching after it We shall propose some Questions from the requisit qualifications of a well grounded and refreshing Testimony of a mans 〈◊〉 for him which must all be answered in some measure affirmatively and these Answers solidly and well proved and made ouâ— before you can quietly and confidently rest on Consciences Testimony as to any part or piece of your way whether it be in reference to the Sanctification of the Sabbath to conferring on a spiritual subject to prayer to praise to reading to hearing to eating to drinking to buying to selling to building to planting c. But we shall here restrict the inquiry mostly at least to Religious things or actions that are Religious in their own nature First then Conscience must be satisfied in this Whether that which ye have done be on the matter approven of God or not It is certainly true ye will say that prayer in it self is approven and so it is but was such and such an expression that ye uttered and such a word that ye spoke and the arguments that ye made use of in prayer right before God If the matter be not right Conscience cannot speak for you Though a man should be as warry and circumspect as may be in cheating circumven â—ing and deceiving of his neighbour its impossible for Conscience to give him a good Testimony anent it or any other such action because it s on the matter sinful ye must once then be sure and clear in this that what ye speak or do in prayer or any other thing is as to its matter according to the will of God 2ly Conscience must be satisfied in this not only whether the thing be lawful in it self but also whether it be a thing lawful to you at such a time and that to which ye are particularly called For many things are lawful which are not expedient And many things may be expedient at one time which will not be expedient at another take it in the instance of prayer wherein Conscience will not approve us though we be right in it on the matter if it be not rightly timed or if we be not then called to it This is to be taken heed to especially in things that are on the matter indifferent and in the timing of such commanded duties to which God hath not set and fixed a particular precise time but left them to Christian prudence to be gone about by persons at these times which are most seasonable and as they are called to them 3ly When ye are thus clear as to the matter season and time and as to Gods calling you to such and such a duty whether did you acknowledge God in your undertaking of the duty was he looked to for direction and guiding in it and for his blessing on it and depended on for throw-bearing according to that notable word Prov. 3. 16. In all thy wayes acknowledge him and he shall direct thy paths In this also Conscience must have satisfaction 4ly What Motive did set you on to such and such a duty and from what principle did you do it For a duty or action may be right on the matter and ye may also be called to it and yet if ye be not sweyed to it from a right motive and principle it will marr your peace and stand in the way of Conscience testifying for you that is Though you should do a thing that is right if ye be not sweyed to it out of Conscience from the awe of God from love to him and from obedience to his command it is faulty in so far and ye cannot in so far have peace nor the approving Testimony of your Conscience therein But if a man indure grief and suffer wrongfully for conscience towards God it is thank worthy â—aith the
Apostle 1 Peter 2. 19. Or if he give a cup of cold water to â— disciple in the name of a disciple he shall not lose his reward Matth. 10 42. Thus two persons come to Church to hear the word the one out of Conscience in obedience to Gods command and from love to fellow ship with him in his ordinances and the other for the fashion and because its the custome or that he may eschew from his own Conscience the construction and accusation of his being a grâ—sly proâ—ane and it religious person or on some such other sinister account the one hâ—th in so far ground of peace and the refreshing Testimony of a good Conscience the other not 5ly Conscience must be satisfied in this Question in whose strength was the duty undertaken was it in the strength of Christ and was he depended on for assistance in the going about of it for it is not enough that the duty be gone about and he some way acknowledged in it unless he be also believingly depended on for strength to inable to the suitable performance of it 6ly What was your end in undertaking and prosecuting of such a duty or action whether was it some self-end or the glory of God and the edification of others as in your eating and drinking do ye eat and drink to satisfie your appetit only or mainly or to enable you to serve God and to do good to others in your station and capacity In your seeking such and such gifts from God by prayer whether is it that ye may bestow or consume them on your lusts as Iames sayes some do Chap. 4. 3. Or is it that ye may be helped to adorn the doctrine of God in all things The proposing of a right end is a main ingredient in every action and hath great influence on your peace We preach not our selves saveth the Apostle 2 Cor. 4. 5. bâ—t Christ Iesus the Lord We are as if he had said in our preaching not seeking our selves but him nor our own praise or applause to our selves but his glory and exaltation and this had much influence on his peace and joy Conscience must be also satisfied in this by any means 7ly After what manner was the action or duty gone about was it in sincerity and singlenesse in a spiritual way was the inner and new man exercised in it suppose the duty for instance to be prayer was it gone about in the Spirit was Grace acted in it and were ye serious lively humble tender reverend servent c. in it 8ly Was there nothing wrong in the action or duty no mixture of corruption with the actings of Grace no selfinesse mixed with your singleness or at the best was there not some mixture of other ends with the main end Which though it do not simply make the action or duty condemnable and to be rejected especially when taken with and mourned for and Christ made use of for the pardon of it yet it will considerably weaken Conscience its Testimony and the joy resulting from it in so far as these sinful mixtures aâ—e 9ly Were ye stretching your selves to the yondmost in the performance of such an action or duty to have it right as to all the former requisits Was there nothing left undone that might and should have been done Was ye not only aiming at the right end but according to your light endeavouring to take every way and make use of every approven mean for the compassing and bringing about of that end Now if we will all seriously reflect and look about us how few how very few are there to be found who can answer these questions affirmatively in any acceptable measure Who alace can say they have done all they should or even might have done as to matter and manner from right principles and motives to a right end That they have used all means without omitting any that they have given all dillgence That they have made use of Christs strength and been single and sincere c. in their performances And yet when all this is some way done ye must yet answer one or two Questions more ere ye can have solid peace and joy from the good Testimony of your Conscience 1. Whether were ye proud and conceity in the performing of such and such duties For if that dead Flee come in on the doing of the best duties it will make all to stink and yet oft-times Christians spoil their duties and very much deprive themselves of the joyful Testimony of their Conscience even when they have been right for matter and manner by their being vain conceity and proud of them 2ly Whether have ye washen your best duties in the Blood of Christ For if this be wanting it will greatly marr your peace and joy Now I would again ask you if ye can say that your duties have been conform to these requisits If not how is it that ye are so secure and can alleadge that ye have a good Conscience or how can you so confidently expect peace and joy from â—ts Testimony or think ye nothing to prostitute and as it were to make a bachel of this excellent thing the Testimony of a good Conscience as if ye could take it up in a manner at your foot Ah! is there nothing that can make a crack in or a breach upon your peace of Conscience ye will possibly say that ye have all sinned if so how can ye have peace to ly down in sin It is true the simple having of sin when it suitably affects should not quite marr and bereave a person of the Testimony of a good Conscience where Grace is in the truth of it and there is sincerity and singlenesse in endeavouring to be in case affirmatively in some measure to answer the questions before proposed but the utter neglect of these things a conniving at them and indifferency whether the requisits be or not a not wrestling and striving in the strength of Christ against sin and to get duties suitably performed in the same strength a not seeking to have mens best duties washen as I said in the Blood of the Lamb cannot but quite deprive of the Testimony of a good Conscience and altogether obstruct the peace and joy that flow from it A Believer indeed not allowing himself in his short-comings in these things called for and making frequent application to Christ for strength to do better and for pardon of what is wrong and walking humbly in the sense of his failings and short comings may have peace even though in many things he fail and come short and though there be some mixture of corruption going along with his grace and of hypocrisie with his sincerity in his best duties As we may see in the Apostle Paul Who had a law in his members which he most sadly bemoans Rom â— rebelling against the law of his mind Even when he had this Testimony of a good Conscience and much peace and joy resulting from it But a secure
〈◊〉 sinner can never have the Testimony of a good Conscience nor any the least measure of that solid joy or peace that flows from it for as the Prophet Isaiah sayeth Chap. 57. v. last There is no peace to the wicked saith my God SERMON V. 2 COR. 1. 12. For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity notwith fleshly wisdom but by the grace of God we have haâ— our conversation in the world and morâ— abundantly to you-wards THere are many duties and pieces of Christianity whereof the world neither knows the excellency nor the difficulty men are for the most part disposed to think that Religion is a thing of very little worth and very easiely come by when they shall find it convenient for them to look after somewhat of it because they never set themselves seriously and in good earnest to practise it nor to experience the choice and excellent advantages that come by it And we verily suppose that there are not two things in Religion less known and believed then the difficulty of attaining to a well-grounded Testimony of a good Conscience and the unspeakable excellency of it with the great advantage that comes by it when it is attained and intertained We spoke before to you of the great refreshing and joy which the well grounded Testimony of a good Conscience yeeldeth and of the great difficulty that there is to attain and come by it as being the result of much diligence labour and pains in solid answering of many questions Before we proceed any further there may arise here a Doubt or Objection which would be cleared and answered viz. If a particular search and examination as to every action and duty be necessary yea if it be possible ere the Conscience can give a good Testimony and if so how a person can possibly have peace in reference to his bygone way when in seeking to review it and to reflect upon it he finds it impossible to examine every action and the circumstances of it We conceive it to be necessary to answer this Doubt or Objection though we confesse it is very difficult to do it to full satisfaction there being especially extreams upon both sides some being ready to take an undue liberty and latitude to themselves on the one hand when any allowed qualifications are offered and others being in hazard to faint and be discouraged on the other hand if the matter be kept in a peremptory state without due qualifications and cautions And yet we are sure that the right preaching of the Gospel if we could win at it will neither louse reins to lawless and sinsul liberty to carnal persons nor make sad the hearts of these that ate gracious and tender nor put them on the rack nor involve them into a labyrinth of inextricable intricacies and perplexities For answer then to the Doubt or Objection 1. It is indeed expedient so far as a Believer can win in self-examination to reach his particular actions and the particular steps and circumstances of them wherein Iob and others of the Saints have win a great length and the expediency if not necessity of it appears from this because by this means Believers win to more distinctnesse and stayednesse in up-taking of their case 2ly We think that the distinct examination of all particulars in a mans life and of the several questions that Conscience may propose concerning them is not possible in it self and therefore not simply necessary as to the makeing of this duty practicable for if we could possibly as we cannot go through all our Actions and all the circumstances of them through out our whole way it would take up more of our time to examine then we have for practice if we should be put to reflect particularly on every thing that we have done on what hath been committed and on what hath been omitted and the several aggravations and circumstances of every one of these and to go through every one of them according to the exact Rule it would take us many dayes yea if the Conscience should give way to scruplousness in this there should alwayes be an examination of our examination which yet may and in some cases ought to be and so on in infinitum that there should never be an end of this work to the exclusion of others clearly called for which cannot be That is not then we conceive the Lords end in pressing on us this duty of Self-examination whereby he designes to extricat the Souls of his People out of disquietnesse and not to involve them further in it Yet 3ly We say that its necessary as to Believers peace in their duty that they examine the series of their way though they cannot reach every particular action or all its circumstances and that they think no duty to be so clear nor any sin to be so little as resolvedly to passe it without reflecting on it so far as is possible and in examining the series and tract of their way They would consider 1. The matter of their actions whether it was good and approven of God or not 2. The manner of them Whether they have endeavoured to do things after the due order and in the prescribed manner 3. What they proposed to themselves as the general main end and scope of their actions whether it was the glory of God oâ— not we find much of the Saints Testimony of their Conscience to be founded upon this as we may see here in Paul We have had sayes he our conversation in the world and more abundantly to you wards not with fleshly wisdom c. And in David who 〈◊〉 Psal. 119 59. I thought on my wayes and turned my fâ—et into thy testimony There is great difference betwixt a mans way or path and every particular step of his way or path David proposes to himself the series of his way to be examined and wherein he found himself faulty he makes haste to go out of it and turns his feet into Gods testimonies He was endeavouring to be watchful in every step of his way while it was before him to have it right but when he reflects it being impossible as we have said to look on every step of his way and to examine it according to the Rule he looks upon the series of it on the matter manner and end of his walk in the tract of his life and in this respect he sayeth Psal. 18. 21. I have keeped the wayes of the Lord and have not wickedly departed from my God As Iob Chap. 23. also doth My soot hath held his steps his way have I keeped and not declined 4ly Believers would not only look to their way but there are some actions and steps of their way at some special times that they would be more particular in the examination of then at other times and of every action though they would not designedly seclude any as God in providence calleth them to it and
points it out to be their duty but there are I say some particular actions that they are called to examine more then others And for further clearing of this I shal instance it in a few things As 1. There are some things or actions and duties that more eminently concern a Believers peace or disquietness his peace if rightly gone about and his disquietness if otherwise Some things whereby God is in an especial manner honoured and the Believer himself comforted if he carry rightly and God highly dishonoured and the Believers Conscience greatly wounded if he miscarry we may instance it in these solemn Ordinances of the Lords Supper of times of Humillation with Fasting of publick or secret personal Covenanting with the Lord and the like as here Paul reflects particularly on his Ministry among the Corinthians and on his way in it as being of great moment and sayes that it was more abundantly to them ward thus it is in hearing the Word in Prayer in our Families and in secret in conferring to edification on Sermons after we have heard them or to any spiritual purpose in sanctifying the Lords Day and such others For in these Duties the rule binds some nay more strickly God being in them in a more especial manner honoured or dishonoured and there is readier access to a challenge if the person be wrong and to peace and comfort if right in these 2ly There are some things that are more tickle and difficult in respect either of the nature of them or in respect of our particular inclination to miscarry in them as for instance when a man in providence hath been cast into a place and company where he was crouded with snares and strong temptations he would there examine more particularly that nothing have stuck to him that may be ground of challenge against him so in publick imployments wherein men are exposed to many temptations and snares especially when there is somewhat in their own tempraturâ— inclination or humour that disposeth to yield comply and miscarry they would there be the more particular in their examination thus David sayes Ps. 18. That be had not wickedly departed from God that he was upright before him and had keeped himself from his iniquity There were some sins that he was not in such hazard of as he was of others and as he hand guarded more against them so he takes a more particular view of these sins that his natural temper inclined him most to and that he was most in hazard of which we would take notice of at all times but especially in these times wherein men hazard on many things hand over head and as it were by guess So when a man knows that his humour and temper disposes him to be rash and precipitant hasty and passionate when he hath been in company with others when he may have had more than ordinary occasions of provocation he would there more particularly look back and see what his way hath been or what hath escaped him in such company 3ly A man would especially try and examine himself in reference to such sins as he hath been formerly given to and against which he hath particularly engaged himself and as the more solemn theâ—ty and engagement hath been he should watch the more against them so also examine the more if he hath been inâ—angled iâ— them so say the people of God Ps. 44 17 All this is come upon us yet have we not forgotten thee neither 〈◊〉 we dealt falsly in thy Covenant there were many particular sailings in their way which doubtless they reflected on but especially they try how they had carryed in their engagements to God because they knew that any more gross falling in these would have much influence on Gods dishonour and on the wounding â—f their own peace Whatever we reflect on in our way we would not neglect nor omit our engagements to God but would narrowly look back and examine how these have been observed 4ly Men would especially try and examine themselves in these things that cause or occasion Challenges to them if there be a particular challenge for any thing that is sure a particular Call narrowly to try that thing whether we have been right in iâ— or not I do not say bâ—t a challenge may be where there is no just ground for it and we may be called to try where we are not to take with a Challenge where there is no ground for it but often we are wise behind the hand and precipitant and when we have not adverted before hand to prevent the ground of a challenge the challenge then comes to put us particularly to examine and try what hath been right or wrong in our carriage in such a particular 5ly What may occasion or probably bring on some cross should put a man to try that when the cross comes he may have peace in so fâ—r that he hath not medied with such a thing without a clear Calling 6ly That which probably may be a cause or at least â—n occasion of contending with or of reproach from or of offence to others would put us narrowly to examine because in all such things a mans peace will be notably tryed and we take this to be the reason why the Apostle instanceth here so particularly in his Ministry amongst the Corinthians because his carriage in it was controverted by the false Teachers there as if he had not been faithful zealous and single in it Lastly When we speak of Believers more particular trying of their way we mean not only as to these things that are more dark and unclear but also as to these that are most clear for even in these after exact examination we may find out ground of challenge for what is wrong in our end or in our manner of doing and distinct ground of peace for what is right that we may be able with some solid confidence to say this was wrong and I have reason to be humbled for it and this was right and I may be quieted and comforted in it 5ly Observe That though it be a difficult thing to win to a well grounded refreshing testimony of a good Conscience yet by a tender Believer it is through grace attainable Paul speaketh of it here not only as a thing that he aimed at but as that which he attained the experience also of many of the Saints does prove that it hath been win at as we may see in Iob David Hezekiah and others It is moreover clear from the effects that have followed on it in them such as peace joy and rejoyceing all which clearly hold forth so much that a Believer in his walk may win to a well grounded and heart-chearing testimony of Conscience for him if he be tender and watchful in his way to keep a good Conscience and diligent in self-examination and sincere and impartial in putting things to a proof whether they be right or wrong The use of this Doctrine serves for instruction to let us
see that to win at such a Testimony of our Conscience is possible and from the consideration of the possibility of it it serves also to encourage us to seek after it If Conscience be made of self-examination it is not a heartless hopeless and desperat business as many take it to be who think and it may be they have just ground for that thought having so evil a Conscience that it neither will nor can speak good to them but it will certainly speak when there is ground for it 6ly Observe That a Believer who hath the testimony of a good Conscience would take with it acknowledge it and rejoice in it Paul having and finding this restimony of his Conscience ownes it expresseth professeth and avoucheth it That which I mean here is this that a Believer would no less take with Conscience its testimony when it speaks for him then he takes with a Challenge when it speaks against him and would be as well comforted by the one as he is humbled under the other the experience of the Saints clears and confirms this Hezekiah David Paul here and others of the Godly have comforted themselves from the testimony of a good Conscience we will not we dare not say that it is either the greatest or most ordinary fault but we are sure it is a fault incident to Believers that they do not when studying to have a good Conscience in all things take more with acknowledge and comfort themselves in the testimony of their Conscience partly thinking that it is presumption for them to own it or to comfort themselves in it partly thinking that something else is more suitable for them and that it becomes them rather to be humbled because of the many evils that they find themselves to be guilty of then to be thus comforted thinking that they have never sufficient ground for a testimony of Conscience for them which were very hard for Believers to conclude for it were on the matter to deny that they have any thing of the grace of God in truth for as far as Grace is in exercise they have ground for this Testimony of their Conscience for them and so good ground to be comforted and made joyful from it But for prosecuting and clearing of this we shall give you some Rules or Cautions which may serve as so many Directions to walk by in this matter for preventing of mistakes The First whereof is this that the testimony of a good Conscience to sojourning and militant Saints doth nor flow from perfection in holiness otherwise David Paul Hezekiah others would never have had it but it flows from reflecting on the general tract of a mans way and his finding it to be in some measure straight before the Lord as we see it did in David Ps. 18. 21 22. and Iâ—b 23. 11 12. Though in particular steps they had their own failings The 2d is That the testimony of a good Conscience may be where there are challenges for sin there may be in one and the same Believer a just challenge for what is wrong and a good Testimony for what is right and as he should not on the one hand refuse to take with the challenge so he should not on the other decline embracing the good testimony as the Lord teaches plainly in his way of dealing with the Churches of Asia Revel 2. and 3. Where when he reproves them for what is wrong he also commends them for what is right teaching Believers thereby to distinguish well betwixt these two and so to take with a challenge from Conscience for that wherein they are wrong as not to refuse its testimony for them when they are right for the Conscience will always have somewhat to say to such in reference to both these they that resolve as it were to admit only of challenges and of nothing but pure challenges suppose themselves to be lying still in their natural and unrenewed state and they that would be at an absolute and entire good testimony without any challenges at all must look for that only in Heaven where all the godly will most certainly have it to their joy unspeakable and eminently full of glory and it is a very shrewd evidence of an unsound state and of a persons being under the power of delusion to imagine that he hath only such a testimony alwayes without any challenges for sin at all while he hath still a corrupt nature within him as all other mortals have The 3d. is That in the self same action a Christian may and readily will have both a challenge and a testimony a challenge for something wrong and a testimony for something right therein according to that word of Nehemiah chap. 1. Hear the prayer of thy Servant and of thy servants who desire to fear thy name He no doubt wanted not challenges for short-comings yet he had a Testimony from his desire to fear Gods name And Heb. 13. 18. The Apostle sayeth we trust we have a good conscience in all things willing to live honestly and yet there was so much corruption remaining in the eminently holy man as to raise challenges on him as we see Rom. 7. But he severs what is right in his own condition from what is wrong we would not therefore think that we cannot have a good Testimony from our Conscience except there be absolut purity in the duty or action This were as if a man should say I have no faith because I have a mixture of unbelief with it or I have no sincerity because I have a mixture of hypocrisie with it we know that Saints use to distinguish and put a difference betwixt these as that poor man did who sayes Mark 9. I believe Lord help my unbelief as another may say I have much hypocrisie yet I have some 〈◊〉 with it as David doth on the matter Psal. 51. The Fourth is That there may be a good Testimony of the Conscience in a particular action when as to the action complexly considered a Believer may see ground to be humbled there being two parts in him the renewed and un-renewed part sometimes the corrupt and un-renewed part may so restrain him that he cannot do that which he would and yet he may have some peace here in as far as according to the renewed part he allowes not himself in that prevailing of the corrupt and un renewed part but is afflicted with and protests against the same so the Apostle sayes Rom. 7. 15 16 17. That which I do I allow not â—or what I would that do I not but what I hate that do I if then I do that which I would not I consent â—nto the law that it is good and it is no more I that do it but sin that dwelleth in me for to will is present with me but how to perform that which is good I find not He wants not ground of challenge from the un renewed part yet he hath peaâ—e on this account that he can
doth warrantably distinguish betwixt the law of his mind and the law of his members and he maintains the peace of a good Conscience in some respect not as to his being free from all guilt in respect of his un renewed or corrupt part but in respect of the opposition which the renewed part made unto it in respect of his corruption he looks at and cryes out of himself as a sinful miserable and wretched man and yet in respect of his grace he looks at and proclaims himself to be a happy man through Christ Jesus and on that account heartily thanks God I grant that Believers have need of much singlenesse and self-denyal here yet they cannot have peace unless they thus distinguish and by the way which might be a distinct doctrine let me say that a Believers not admitting of the Testimony of his Conscience for him when he hath ground for it is the cause of much heartlesness and a mighty obstruction of his peace comfort and joy when he knowes not how to wail out the Testimony of a good Conscience from a croud and heap as it were of challenges for much guilt â— ly Observe That whoever would found peace and joy on the Testimony of his Conscience would be sure that it be a well grounded Testimony therefore Paul in asserting the Testimony of his Conscience here and his rejoycing on that ground proves that he had sufâ— ground and warrand for his doing so and brings 〈◊〉 proofs of it viz. That in simplicity and godly sincerity not with fleshly wisdom but by the grace of God he hâ—d his conversation in the world and more aboundantâ—y to them ward and indeed if we consider 1. of whaâ—â—ighty concernment it is and how great and 〈◊〉 a building is built on it we will find there is much need to have the ground well and deeply laid 2ly If we consider what Rains Floods and winds of Tentations Troubles and challenges may descend beaâ— and blow upon our building and put it to the tryalâ— whether it be founded and be built on the Rock or on the Sand we had need to look well on what ground we build and that it be solid and durable we find many that will have a sort of peace in health and prosperity who when sickness adversity and death come have their peace to seek having been all the while but building as it were castles in the air 3ly If we consider how easie and ordinary it is for people here to go wrong to be mistaken and to think that all is well when alace it is nothing so but all quite wrong it sayes we had need to be sicker â—t cryes aloud to us to look about us and to make sure solid and sicker work For further prosecuting of this point I shall 1. shew how persons may suppose that they have a good Testimony of their Conscience without a ground or upon seeming grounds without any solidity or reality 2ly I shall shew what grounds will not bear this Testimony of a good Conscience 3ly I shall shew what grounds may bear it or what may be the characters of a warrantable and well-grounded testimony of a good Conscience most of all which we will find to be in this Text to our discourses on which we resolve at this time to put an end For the First viz. That people may suppose that they have the Testimony of a good Conscience without a ground or on but seeming grounds which is incident not only to natural men but even sometimes to Believers themselves in some respect men may gather a conclusion of peace from unsound grounds and speak peace to themselves when God has not spoken peace to them There is a generation sayes Solomon Prov. 30. v. 12. that are pure in their own eyes and yet are not washed from their filthiness a generation that foolishly fancy themselves to be right when yet they are quite wrong which we suppose comes to pass ordinarily in these Four cases or from these Four grounds 1. When 〈◊〉 haive holinesse and do a piece or part of their duty and work but go not stitch-through with it thinking they need not to be so full so exact and so precise as the command calls for which it may be they secretly judge to be too severe and rigâ—d as it was with King Saul who when Samuâ—l came to him after the slaughter of the Amâ—lekites 1 Sam. 15. goes out to meet him and sayes to him Blessed be thou of the Lord I have performed the commandment of the Lord and when Samuel answers him what means then the bleating of the sheep in min◠〈◊〉 and the â—owing of the oxen which I â—ear Saul replyes They have brought them from the Amalekites to be a sacrifice to the Lord He thought that he had â—ufficiently keept the commandment of the Lord though he had preserved an Aâ—ag and some â—ew of the best beasts especially for such an use Thus often natural men if they do as it were two parts or half of their duty think they have done enough and that they may have peace oâ— that ground 2ly When persons think that they mean well and have an honest aim and design and will it may be be ready to disput on that ground with any that would find fault with them and confidently assert that they have done well as Saul does with Samuel in that same Chapter who sayes yea I have obeyed the voice of the Lord and performed the commandment of the Lord And that I have reserved these few sheep and oxen I meant well it was not from any greed or covetousnesse but to be a sacrifice for the Lora what sayes Samuel hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord to obey is better then sacrifice c. That which many men call a good mind or meaning â—s often the cut-throat of their peace and hardneth them against just challenges 3ly When men are ignorant of the Law of God it makes them to have peace when they have no ground â—or it such are ready to think that they have given oâ—edience to Gods commands and that they have the Testimony of a good Conscience because they know not the extent and spiritual meaning of the Law of God as we may see in that man spoken of Matth. 19. who said all these have I keeped from my youth up He did noâ— grosly dissemble when he said so but he was ignorant as I said 〈◊〉 now of the spiritual meaning and extent of the Law he thought he was not covetous if he did noâ— oppress and knew not what it was to post-pone all things in the world to God and that he was bound in some cases and as he called him to it to quite all and to follow Christ and therefore turns his back on Christ when he is put to the tryal how many will have a great deal of peace such as it is after they have prayed
pity or a principle of natural courage or the like wherein however beneficial and acceptable these things may be to particular persons or to humane societies yet they can lay no solid ground of peace 2. It insinuates that the thing that makes a man acceptable and furnishes a good testimony to his Conscience is when he doth things from a principle of grace swaying and strengthning him and where this principle is not Conscience can â—ever give a well grounded testimony to a man suppose â—e should Preach and Dispute for the Truth and give his body to be burnt for it therefore Paul sayes that it was by the grace of God that he had his conversation in the world and to them-ward A fourth false ground that will not bear out a man is when he only puts hand to some things or duties of Religion without dâ—signing and endeavouring in the whole strain and tract of his way to perfect holiness in the fear of God and to be pure as Christ is pure and without allowing himself in any sin or in the neglect or misperâ—ormance of any known Duty and the reason of the unsoundness of this ground is that if a truly tender Conscience put a man to one duty it will put him to all duties and if it put him to abstain from one sin it will put him to indeavour to abstâ—in from all sins and Paul here gathers not his testimony from one action or two but from the tract of his Conversation Now if we lay by â—ll these seeming and false grounds it will be found that many yea most persons have but an empty and â—oom testimony and a very ill grounded and unwarrantable peace For the third thing we proposed to be spoke to viz. The grounds of a good testimony we have them from the Text here in five or six steps supposing the matter to be right as all along we have done The first is singleness in a mans end that he be not seeking himself but Gods honour mainly which is implyed in that word simplicity a single end conduces much to a mans peace it s a sine quo non to a joyful testimony of the Conscience and the first step to it here The second is godly sincerity which is not only opposit to more gross hypocriâ—ie dissembling and counâ—erfeiting but contradistinguished also from meerly moral sincerity it s not only to be honest before men and to say so before the Conscience but also before God I was also upright before him and in his eye sight sayes David Psal. 18. See to this purpose Luke 1 verse 6. and verse 75. and what the same Apostle sayes in the following Chapter verse last But as of God in the sight of God speak we in Christ this godly sincerity in a word is when through grace a man walks so as he may be approven and commended by God and not by his own Conscience only let be by men by whom to be judged either this or that way is but a small thing as the Apostle speaks 1 Cor. 4 3. Sincerity puts a man to aim at holiness and a conformity to God and suffers him not to think it enough to have no challenge but to try if there be ground for it A third ground which is negative is in the next words not with fleshly wisdom but as he said with spiritual wisdom with that wisdom which is from above for though â—leshly wisdom be decryed yet so is not spiritual wisdom it being a great help to a circumspect Christian walk as we shew from these words Eph. 5. Walk circumspectly not as fools but as wise redeeming the time and it is nothing else but a spiritually watchful and frugal catching hold of and improving every opportunity of doing good and of appearing for God and the promoting of his interest within us and without us as he calls us to it wisely to observe and watchfully to guard against whatever may be a diversion to us from our main work and to strick in with what may further us in it so that nothing may wound or marr our peace Thus holy Iob hath some peace from this I was not sayeth he in safety neither had I rest neither was I quiet yet trouble came It is some ease to his mind to reflect on his spiritually wise and thrifty improving of his time when his great trouble fell on him That he was not secure but praying and offering sacrifice for himself and his family A fourth ground is the acting and exercising of grace by the grace of God sayeth the Apostle That is I had more then a natural principle exercised in my doing of duty I did not things in my own strength but God was depended on and acknowledged and his help sought and found where we may take notice that the right improving of grace is the main ground of the good Testimony of a good Conscience and a noâ—able help to attain it not only the having of our nature renewed but our having grace in exercise to be praying in the spirit praising in the spirit hearing in Faith and walking up and down in his name not lippening to our selves and to our own strength but to him and to the strength of his Grace A fifth ground is That when all this is in some measure win at a man be making Conscience of examining and searching himself and reflecting on his way that he may know that it is so for though Paul had his conversation by the grace of God in simplicity not in fleshly wisdom c. yet he had not this joyful testimony of his Conscience till he put it to proof and found it to be so indeed and if he had not done this he had not had Consciences good Testimony A 6th and last ground is when all this is done that a man be denyed to it and lay the weight of it only upon and give the commendation of it altogether to the grace of God that he single himself out and exclude himself from having any praise of that which he hath attained to therefore the Apostle here attributes all to grace as he doth in like manner 1. Cor. 15. v. 10. I laboured sayes â—e more abundantly then they all yet not I but the grace of God which was with me and by the grace of God I am what I am he takes indeed a large Testimony to himself for the Corintâ—ians their edifâ—cation but attributes all to the grace of God Now when we speak of acknowledging Gods grace we would not have it done complementingly or for fostering of pride or vanity because of its being dispensed to us but it would be done humbly and soberly for a little spiritual pride conceit and vanity in reflecting upon what men have or do this way will be as a dead Flee that will make this Box of savoury and precious oyntment to send forth a stinking smel as we sâ—e in the proud Pharisee who vainly and vauntingly said I thank thee that I am
not like this Publican There is nothing more necessary for keeping the Testimony of a good Conscience clear then to be very humble under it and much denyed to it SERMON I. HEB. 13. v. 18. Pray for us for we trust we have a good conscience in all things willing to live honestly IT is indeed a very exercising and up-taking business to attain and come by a good Conscience but it hath a most sweetly refreshing and strongly comâ—orting fruit growing out of 〈◊〉 when it is attained and who ever hath through grace attained it have never found reason to think their labâ—ur 〈◊〉 or their pains ill bestowed or too great The calmnes composure and tranquility of Soul with the hoâ—y and 〈◊〉 confidence and boldness to God-ward with the 〈◊〉 and joy that result and flow from this difficult exâ— super-abundantly compense all the labour and pains bestowed on it That we may be stirred up and provoked vigourously to indeavour in the strength oâ— Christ the having and maintaining a Conâ—cience void of offence toward God and Men and somewhat of the peace and joy that now from the well grounded assurance of its being attained we have made choice oâ— these words to speak a little to them Wherein the Apostle 1. asserts his attaining of this with confidence and boldness We trust sayeth he we have a good conscience 2. He proves his assertion â—y giving an evidence oâ— the truth of it oâ— by explicating that which he calleth a good Conscience in all things saith he willing to live â—onestly endeavouring in every thing to walk according to the rule and to approve our selves to God We shall in the first place speak some what shortly to the explication and scope of the words There are three expressions in his assertion concerning his Conscience which hold forth a very high attainment The 1. Is a good conscience The word good signifies not only that which is â— profitable good but also that which is a fair pleasant and delectable good insinuating that it is such a Conscience as hath some what in it commendable beautiful and amiable fitted to make others fall in love with it so much the word signifies 2 Tim. 4. 7. and Matt. 26. 10. The 2. is We trust Holding out the confidence whereby he asserts the having of a good Conscience it s not such trust as many of us have which we use to call our good hope Which is rather a conjecturing or guessing then any well-grounded confidence but it s such a confidence and perswasion as is founded on good and solid grounds The 3â— is in all things holding forth the extent of it as if he had said in our privat walk as Christians and in our publick imployment as Ministers of the Gospel in our suffering for Truth and in our doing for it even in all things we have a good Conscience 2ly There is the evidence or expâ—ication of this in the words following because it might be thought strange that he should so confidently asâ—ert a good Conscience in all things as if he had been without sin He explains his meaning in other three words shewing what he takes to be a good Conscience The 1. word is willing which holds out his kindly inclination and the determinatness of his resolution anent the thing it was his desire design and delight to be right in every thing as Nehemias was to fear Gods name and though he came so far short as that the evil which he would not he did and the good which he would fain have done he could not come at it yet he delighted not he approved not himself in the evil neither did he design it but rather had it for his burden and affliction as he gives us an account Rom. 7. This then is the Apostles meaning in that high assertion viz. that it was his desire design indeavour and delight to have it so The â— d word is to live which in the original is to converse and looks to his whole conversation It was not only to be holy in such or such a duty as in praying preaching and the like but in all manner of conversation The 3d word is â—onestly Which is the adverb of the same word called good before and signâ—fies to live pleasantly desireably worthily or honourably even to live so as the Gospel might not suffer by any thing in his walk and so as none of the seekers of God might be ashamed for his sake and so as none might be fainted disheartned or discouraged to pray for him As for the scope of the words You see they are subjoyned to and connected with the immediatly preceeding exhortation to pray for him and are given as the reason why they should do so Paul being made use of by the holy Ghost as his Pen-man to write this Epistle he does as its ordinary for him in others of his Epistles commend himself to the prayers of the Saints to whom he writes and because he was ill spoken of aud mis-represented as an enemy to the Law of Moses and to the Iâ—wish Nâ—tion least any thing of that should sâ—ick with them or stand in the way of their praying for him He obvâ—ats their objection as it were and sayes ye may pray for us for however we be misâ—aken and mis-reported of by many yet we have a good Conscience willing designing and endeavouring to live honestly â—o as the Gospel of Christ may suffer in nothing by us but that rather the repute and interest thereof may be furthered and advanced And by this he binds on them as ye shall God willing hear the exhortation to pray for him We intend to â—nsist on the latter part of the verse yet because the consideration of the scope may be of considerable use we shall shortly and but in passing touch on some observations from it The first whereof which is 〈◊〉 is That a man that endeavours sincerely and seriously to keep a good Conscience may yet notwithstanding be exceedingly mistaken and mis-represented in the world Paul here found it needful to clear himself thus which he needed not to have done if he had not been much mistaken and mis-represented 2ly Observe That a man under many mistakes misrepresentations and reproaches may have a good Conscience so that a man is not in reference thereto obleidged to stand to others thoughts and judgement of him Thus it was a smal thing for this same Apostle to be judged by mans judgement As he tells us 1 Cor. 4. v. 3. Therefore ye would beware to lay weight on mistakes mis-representations or false reports of men since a good report and a good Conscience go not alwayes together Paul went through good report and ill report and digested all these things so that his peace and the Testimony of a good Conscience were not thereby marred 3ly Observe That clearness as to a good Conscience under mistakes and reproaches is a great and notable ground of conâ—idence and boldness to such as are so
mistaken and reproached many times men care but little for a good Conscience but when all the world as it were comes in a mans tops the confidence of a good Conscience is an excellent and none-such friend and companion it hath great weight with Paul here and is a sufficient counter-poise to all the reproaches and calumnâ—es they could load him with though he was looked on even as the filth of the world and the off-scourings of all things 4ly Observe That when men meet with many reproaches and walk in a way that is attended with a multitude of snares they need more then a guessing or a conjectural un certainty as to the Testimony of a good Conscience anent their being right even a-well-grounded certainty and perswasion Paul doth not say here we suppose or hope as many of you understand hope but we trust or are firmly perswaded men would study alwayes to be clear in what they do but more especially when their way may be offended at and they reproached on account thereof and most especially as to that part of their way that is like to be most offended at More particularly from these words considered as a reason of the fore-going exhortation to pray for him Observe 1. That a man who hath a good Conscience and is most clear in it doth ordinarily lay most weight on prayer and is most in love with that sweet exercise so that he will not only pray for himself but will also desire others to pray for him Its never a good Conscience in a man that makes him slight prayer himself or the prayers of others for him 2ly Observe That a man that hath a good Conscience will desire and think himself concerned to endeavour not to be mistaken by others he will not boast of his good Conscience not caring what others think or say of him but will seek to remove any offence that may be taken at his way or that may give any the least ground to make his integrity to be called in question as Paul doth here and 2 Cor. 12. Where he sayeth v. 11. I am become a fool in glorying but adds v. 19. but we do all things and so this amongst the rest dearly beloved for your edifying And the reason is because a man of a good Conscience will not only study to be tender in his walk so as himself may have peace within but will also have regard to the Conscience of others that they may not stumble and sin nor the way of God suffer when he may prevent it and it s a sure evidence of an â—ntender Conscience when men care not who stumble at their way or how others account and esteem of them 3ly Observe Which is of affinity with the former That a man that endeavours to have a good Conscience and to be clear that it is so indeed will be very desirous to have a room in the prayers of others of Gods people Or such a man is one that will not lippen to lay weight upon his own prayers only but will also highly prize Christian fellowship and desire to have the benefit of the prayers of other Christians Paul seldom misses this in his Epistles so Rom. 15. Eph. 6. Col. 4. and Philip. 1. He is much in putting and pressing them to pray and to pray and strive for him together in prayer The reason is because a man of a tender Conscience hath a kindly sense of his own infirmity and a great desire to be forward in the way of holiness and at much injoyment of God and would therefore â—ain have a lift from every one that can help him such a man hath a native exercise in pursuing not only after fellowship with God but also with his people Whereof this is a main part And though these may be looked at but as little things yet if we compare our selves with the Rule and with the practice of tender Christians we will find considerable defects as to a good Conscience in them There is a sort of disdain or shame in many to seek the help of others prayers as if it supposed their being assaulted with some un couth temptation or the prevailing of some gross corruption or the lying on of some extraordinary and un heard of Cross and affliction but the single design of having a good Conscience and of getting it intertained would put us not only to pray our selves but also to desire the help of the prayers of others alwayes this is a most certain truth that as a good Conscience is not attained without prayer so it s not entertained but by prayer And it s indeed a wonder how many can boast of a good Conscience and yet neglect prayer themselves and undervalue the prayers of others for them But it may be asked here 1. What influence hath a Christians good Conscience in laying on the duty of prayer on others for him 2. What influence hath a good Conscience to perswade others to the performance of this duty for the person that hath it more then for others Our speaking a little to these two will lead us in to the discovery of some notable advantages that attend a good Conscience As for the first We say in general that a good Coâ— science hath a notable influence on prayer and putting others to pray for us or there is a strong connexion betwixt a good Conscience and the advantage of prayer 1. There is a connexion betwixt a good Conscience and liberty and boldness in prayer as it is clear 1 Iohn 3. 21. If our hearts condemn us not we have confidence towards God A man that hath an evil Conscience or an accusing and challenging Conscience hath a sort of â—ing at and at best much discouragement in prayer so that he cannot lift up his face without blushing shame but a good Conscience on the contrary helps to boldnes in prayer and to the exercise of Faith in God as a Father so that he can boldly say our father 2ly A good Conscience hath influence on or a connexion with ouâ— obtaining a hearing in prayer and on our being confident that we shall get a hearing For we know sayeth that poor man Iohn 9. v. 31. that God hears not sinners but if any man do his will â—e hears him And David sayes Psal. 66. v. 18. If I regard iniquity in my heart the Lord will not â—ear me And it s said 1 Iohn 3. 22. Whatsoever we ask we receive of him because we keep his commandments and do these things that are pleaâ—ing in his sight A good Conscience is not indeed a meritorious cause of the hearing of prayer yet God hath established a connexion betwixt it and his hearing of prayer and it hath influence on our expecting a hearing and on our knowing that we shall get a hearing 3ly And more particularly as to the Scripture now before us a man that hath a good Conscience may be confident to put others to pray for him which another cannot hâ—ve
and herein lyes the weight of the Apostles argument Pray for us for we have a good conscience On this ground he pleads for this priviledge of the communion of Saints which he could not have so done had he not had a good Conscience 4ly A maâ—â—hat hath a good Conscience may more confidently expect the benefit of others prayers as well as of his own Whereas a man whose way and Conscience is evil though others prayers may sometimes have weight before God to further his change yet he himself can have no comfort in them while he is such Therefore while David is praying for his enemies he sayes his prayer returned into his own bosome but it did them little or no good Thus we see what advantage it is to have a good Conscience it makes us capable of the benefit both of our own and others prayers and the want of a good Conscience on the contrary excommunicaâ—s 〈◊〉 in a manner from the benefit of the prayers of others The 2d Question is If this argument ought to have any more weight with Christians in praying for them then others or if we should pray for them only that keep a good Conscience and not for others We answer 1. That Christians would not limit their duty in prayer only to these For we see Moses David and many others of the Saints pray for such as had no good Conscience so that we may warrantably pray for others though not having a good Conscience and may hope to be accepted therein and that our praying for them shall not be without fruit and benefit to our selves at least Yet 2ly There lyes a greater ty and obligation on us to pray for them that keep a good Conscience then for others even as there doth to do good especially to these that are of the household of faith The communion of Saints here binding and linking to say so more straitly and strongly So we are I say proportionably more strictly tyed to pray for sincere seekers of God as the Aposâ—les practice Gal. 6. 16. shews Where he prayes thus As many as walk according to this rule peace be on them and on the whole Israel of God He prayes for peace to them as being the most proper objects of the Saints prayers especially as to Gods peace not having such ground for presenting that or other such-like Petitions to God for 〈◊〉 Yea 3ly Not only does it lay on a stronger obligation but it gives greater ground of encouragement and confidence to deal with God on their behalf and of hope and expectation to be heard Peace sayeth the Apostle be upon them that 〈◊〉 according to this rule He finds here firmer ground to stand on to say so in praying confidently and with hope of success for such then for others 4ly Clearness and perswasion so far as is in this case attainable that another is keeping a good Conscience makes a Christian more willing to pray and more hearty in prayer for such a person will pray with the better will to speak so for others when he knows that they are tender whereas any grossenes in a professor will have influence on the cooling of his prayers for them and he will be in hazard of being tempted at least some way to ly by We will not say but there may be often a fault in this yet there is still a truth in the connexion betwixt supposing a person to have a good Conscience and our bearing burden with him and taking a more kindly lift of his condition in prayer And this is the reason why the Apostle makes use of this ground to press and stir them up to pray for him and to shew that he expected the help of their prayers And indeed it s no small encouragement in prayer to make mention of a persons name particularly to God in prayer when we know that it is the name of one that is a friend of his as Abraham is called All these serve to commend the great advantages that attend the having of a good Conscience and to lay a strong obligation on us to pursue after it and they may some way direct us how to walk so as we may attain and entertain a good Conscience and they may withal help to make some discovery to us if we be tender in our walk But we come now to the Apostles assertion We trust sayeth he we have a good conscience from which we would observe a few things wherein we shall be more general 1. Then Observe That there is a very great difference betwixt Consciences some Consciences are good some evil some are clear and pure some are unclear impure and defiled As the Apostle shews 2 Tim 1. 3. When he sayes I thank God whom I serve with a pure conscience and while he sayes Tit. 1. 15. To the pure all things are pure but to them that are defiled and unbelieving is nothing pure but even their conscience is defiled Every man has a Conscience but not the like Conscience So that I say there is a great difference betwixt Consciences even as great as there is betwixt men As sin has brought a long train of pollutions and defilements with it so that they reach the whole man the very Conscience it self not excepted â—o special grace hath a mighty powerful influence where it comes and reaches the whole man and the Conscience in particular though not perfiâ—ely in this life think no◠〈◊〉 that all mens Consciences are alike and as ye will not trust every mans word so should ye not trust every mans Conscience 2ly Observe That there is such a thing attainable as a good or clear and pleasant Conscience otherwayes if it were simply un-attainable there could be â—o 〈◊〉 noâ— true ground for Pauls assertion here This good Conscience in short is come at thus 1. There is an exercise to have a conscience void of offence toward God and toward men Whereof we spoke from Acts 24. v. 16. This is the tender Christians design which he drives 2ly When a man has been thus exercised to have a good Conscience he is in the nixt place exercised to know the sense of his Conscience and to have its approbative testimony And this we spoke to from these words 2 Cor. 1. 12. This is our rejoycing the testimony of our conscience c. 3ly There is a clear and pleasanâ— Conscience which flows from the former two When a man has been exercised to have a good Conscience and to have the Testimony of his Conscience for him and comes to discern it There results from these a clear calm serene smiling and pleasant Conscience which is a most heartsome and solacious thing to dwell with 〈◊〉 very desirable delightsome refreshing chearful and spiritualy jovial companion The â—se serves to shew you that you should not look on a good Conscience as an empty or aiâ—y fancy or notion or as a thing that is not attainable or as a thing that was never attained by any ye
see the Saints have come a good length in it and next to the glory of God this is the end for attaining whereof they take all the pains to have a good Conscience even that they may win at this calmnes and tranquility at this peace comfort and joy of Soul resulting from a good Conscience even as men labour and take pains to win at some thing in the world that they may have a more convenient commodious and comfortable life in it and comparing the words of this text with these of Acts 24. 16. It s very clear that whoever are seriously and suitably exercised to have a Conscience void of offence towards God and towards men they may through Gods blessing win at a clear calm and pleasant Conscience the one was Pauls study there the other is his attainment here If we compare the state of our Conscience with the straiâ— of our former walk it will very easily be found that the want of this calm and pleasant Conscience flowes from our not being suitably exercised to godlinesse and to the having a Conscience void of offence towards God and towards men This alace This is it that wounds our peace and 〈◊〉 our spiritual miâ—th that makes us â—ow down and walk heavily as it were without the Sun if there were more serious and hard pressing after holinesse in all manner of conversation among us we would not readily be such strangers to the serene tranquility comfort and refreshing that flow from a good Conscience 3ly Observe That a Believer who is tender in his walk may win to be very clear and throughly perswaded that he hath a good Conscience and may according to his measure say as Paul doth here We trust or are confident that we have a good conscience who is â—o very firmely perswaded that he dare Rom. 9. 1. whence we spoke somewhat lately take the Holy Ghost to be witnes so a tender Christian may win to be so very clear and fully perswaded that he hath a good Conscience that he may boldly 〈◊〉 it and lippen to it as that which will abide the tryal yea in some respect adventure and hazard his very Soul on it that it is so of a truth But it may be asked what is it that founds this perswasion and makes it firm and solid Answer The latter part of the text will give ground to speak to it more fully but for the time and in the general we say that these three do â—ound it ere ever a man can be thus perswaded that he hath a good Conscience he must needs take a serious look and view of his by-gone way of his present frame and of his purpose and resolution for the future that he may see that all these be in some measure right 1. Then for his by-past way It supposeth that he hath singly indeavoured to have it tender and conform to the rule even that he hath been exercised to have a Conscience void of offence and that he hath reflected and searched and found it in some measure to be so the one of these layes the ground for the Testimony of a good Conscience and the other draws forth the comfortable evidence of it 2. As to the persons present frame there must be Spirituality Singleness and some measure of Tenderness otherwayes it will much obstruct this perswading testimony for it s not enough that a man has been tender if he be not in some measure so now Paul sayes here We have not only we had a good conscience 3ly There must be some deliberatness and determinatness of his purpose and resolution to walk with God for the time to come for if a man do not dedicat and devot himself to the study of holiness for the future though he be supposed to have had never so much of it in his by-gone life this firm and comfortable perswasion will be much marred and obstructed So then these three must here go together viz. Holines in a mans by-past life holines in his present frame and holines in his purpose for the future We will find them all conjoyned in the experience of this same Apostle Philp. 3. where when he has spoken of his by-gone carriage how he had counted these things to be loss for Christ which he sometimes accounted to be gain and how he had suffered the loss of all things for Christ Yet he thinks not this enough but adds as to his present frame Yea doubtless I count all things to be but loss for the excellency of the knowledge of Christ Iesus my Lord And v. 12. Not as if I had already attained or were already perfyte And v. 13 One thing I do forgetting these things that are behind c. He is as serious and eager as if he had just now begun and tells us that for the future he is resolved to press hard towards the mark till he obtain the prize Then he subjoyns Let us then as many as be perfyte be thus minded This is not an absolute perfection in holinesse that he speaks of or a perfection of degrees but a perfection of parts or a perfection of sincerity though in a higher degree then many Christians win at as to his by-past life as to his present frame and as to his resolution for the time to come Religion must not be halved but whosoever would have a clear and calm Conscience must study to be clear on all hands no iniquity must be regarded in his heart no duty resolvedly â—alked but holinesse in all manner of conversation must sincerly and seriously in the strength of grace be followed after 4ly Observe That where there is a good Conscience in any one thing there will be a single and serious endeavour to have a good Conscience in all things or a good Conscience is of universal extent as to every thing We trust sayes the Apostle we have a good Conscience in all things The reason is because if a man be consciencious in any one thing from the principle of a truly good Conscience that same principle will set him on to endeavour to be consciencious in all things for its the same Divine Authority that injoyns obedience to all Gods Commands and if Conscience put a man to lay weight on any one thing as commanded it will put him to lay weight on all things that are commanded a quatenus ad omne c. Therefore David sayes Psal. 18. 22. All his judgements were before me and I put not away his Statutes from me and Psal. 119. 6. Then shall I not be ashamed when I have a respect unto all thy Commandments and of Zacharias and Elizabeth It s said Luke 1. 6. That they walked in all the Commandments of the Lord blameless This Doctrine hath two Branches The first is Negative That there cannot be a good Conscience but where its universal The second is Affirmative That where a Conscience is universal it s an evidence that its a good Conscience Which we shall not now inâ—ist
to speak of I shall only say that if we compare the universality of the Command with our obedience thereto and try if the one be as universal as the other is if there be a respect had to all the Comâ—nds to these of the first as well as to these of the second Table of the Law to these of the Gospel as well as to these of the Law and if we take a view of our Conversation in whole and in the parts of it in the Duties of Worship and in the Duties of our particular Callings Stations and Relations If a good Conscience hath been singly aimed at in all these at all times Sabbath-day and Week-day in all conditions in prosperity and adversity in all places at home and abroad in the Shop and in the Family in Journeys by Land and Voyages by Sea for Conscience comes in as concerned in all places and in all Companies and will put the question whether we be called to go to such a place and to be in such a Company or not and will expect an answer as to all these Things Conditions Times Places and Companies If I say we try Conscience as to all these we will find that a good Conscience is a very rare thing and that it is not so easily either attained or intertained as many imagine it to be and that withall its evident and undenyable hence that the Consciences of most men and women are not so good as they are ready to averre them to be which they will one day find if a gracious change prevent not to their unspeakable and irreparable loss and prejudice SERMON II. HEB. 13. v. 18. Pray for us for we trust we have a good conscience in all things willing to live honestly TRUE Religion and godliness consists not only in the illumination of the mind and in the conception and contemplation of the Truths concerning God and the Gospel but also and mainly in the practise of the known Duties thereof and very ordinarly there is more of the concern of Conscience and of its solid peace in the practise of more common and well known Duties that are even at our hand then in the speculation of and painful search after things that are more mysterious and obscure We would decry none of these nor diswade any from a sober inquiry after them who are more called to it than others yet we would give every one of them their own due place and would by all means take heed that we separate and divide not the power and practise of Religion from the Theory thereof and that we prefer not the search after some more cryptick and dark things in Religion to the serious practice of the more plain and obvious Truths thereof For the preventing whereof as by other means so we find the Apostle very ordinarly in the close of his Epistles after more Doctrinal Discourses subjoyning some plain and familiar Directions concerning the practice of such Duties that are generally known and acknowledged amongst which this is one viz. Prayer for one another and more particularly and especially for the Ministers of the Gospel pray for us faith he in the first part of this Verse We would then learn conscienciously to improve our Light and Knowledge towards the practice of the Duties of Religion and most of these that are most necessary And particularly we would learn to lay due weight on the practice of this Duty Ministers would neither disdain nor think shame to call for the help of the peoples Prayers Neither would people neglect nor think it needless or a burden to them to take a serious lift of their Ministers in their prayers to God When we press obedience in all things as the evidence of a good Conscience we would press obedience to this amongst the rest which whoever neglect will in so far mar the peace of their Conscience before God For they cannot have a good Conscience in all things if they neglect or flight this piece of their Duty Therefore without further insisting in it we exhort you in the Name of the Lord Pray for us The other thing in the Verse whereof we began to speak the last day is the Reason or Motive whereby Paul presses them to this Duty by which an Objection is obviated They might be-like say at least think that he was an aspersed reproached and ill-spoken of man and that therefore they had but small ground of incouragement to pray for him No sayeth he notwithstanding these aspersions which are false and groundless pray for us for we trust we have a good Conscience in all things And because this assertion might look bigg he qualifies it in the words following wherein he clears what he means and proves that he spoke not at random We have a good Conscience willing in all things sayeth he to live honestly We may and do fail and come short as to the length we should be 〈◊〉 but its beside our purpose our desire design and indeavour is faithfully to approve our selves to God in all things Observe 1. Here that an honest and good Life or Walk and an honest and good Conscience go together There is alwayes a suitableness betwixt the testimony of a persons Conscience within and the ordering of his Walk and Conversation without Or thus as a mans life is so is his Conscience If the Life and Conversation be honest then a man may have and hath an honest and good Conscience but if his Life and Conversation be untender dishonest profane and louse he cannot possibly have a good Conscience as the Apostle plainly affirms Titus 1. 15. And the reason of it is clear because Consciences well grounded Testimony must be according to Truth and speak out the thing as indeed it is and as when the thing is ill and wrong it cannot speak peace and good so when the thing is right it will not speak ill For Use of it do not separat these things which God hath conjoyned Think never to have a good Conscience when ye have not an honest Conversation It may be found without the accomplishment of a very diligent search that many do presumptuously and groundlesly speak and boast of a good Conscience when there is nothing in their Conversation that looks like it let be warrands it but if ye would certainly know the companion of a good Conscience take it from Paul it is even a living honestly I would only here have you to take this Caveat in the by when we say that a good Conscience and an honest life or walk go together we would not have you to look to the connexion of these two so severly and rigidly as if there could not be a good Conscience but where there is an honest walk in its perfection without all slips or failings for we are now speaking of a deliberat fixed and settled purpose and sincere indeavour to live and walk honestly which may consist with slips and fallings of infirmity This willingness to live
honestly can never be separate from a good Conscience Neither would we have you thinking when a Christian miscarrâ—es in his Conversation that he can never recover a good Conseience There are two wayes whereby a Believer may come to quietness in his Conicience 1. By the exercise of Sanctification which prevents a Challenge and that is it which the Apostle speaks of here and Acts 24. 16. and it is that which we mean in the Doctrine 2. When he fails and miscaries there is a recovering of quietness and of the Testimony of Conscience by the exercise of â—epentance and Faith sprinkling the Conscience with the blood of Jesus Which flows not so much indeed from the mans holiness and tenderness for preventing of a Challenge as from Justification and the right that the Soul gets to pardon of Sin thereby wherein the Blood of Christ removes the Challenge and quiets the Conscience and a Soul may have the one of these when to its sense it wants the other or hath indeed but little of it It may have some comfortable clearness of interest or at least the faith of it when it has in some respect an ill Conscience as we may see David had Psal. 51. So upon the other hand we conceive it is not impossible for a Believer to have some tenderness and a testimony thereof from his Conscience when he is much in the dark as to his interest in God 2ly From Pauls knitting of these two together viz. A good Conscience and the qualification of it an honest walk Observe That such as would confidently assert and assume to themselves this Testimony that they have a good Conscience would do it on well qualified grounds and evidences therefore the Apostle here does not content himself simply to assert it and generally wherever he asserts this he holds out something of his practice shewing thereby that he was not mistaken nor presumptuous in his asserting of it If we consider the extremities that men are disposed to run into in this matter some too soon and too easily assuming to themselves this Testimony of a good Conscience others again in a manner shuâ—ing and shifting all things that may give them clearness as if it were impossible to be win at We will find that there is good reason to qualify it thus so as the golden mediocrity or raids betwixt these-extreams may be duly observed More particularly It may be asked here what is the qualification or evidence whereby a person may clear and prove that upon good and solid ground he assums to himself this Testimony of a good Conscience and may not scrupulously reject it The Apostle holds it out in these words willing to live honestly and ye may take it in this Observation That a firm and settled serious purpose of universal holiness and honesty in our life and walk hath great influence on the peace and tranquillity of our Conscience and is a good evidence of a good Conscience and withal a choice companion that waits continually on it I put these three together as included in the words in all things Willing to live honestly The latter words respect the former the design being as broad as the effect and the former prove the latter the study of universal holiness a willingness to live honestly 1 then we say That this universal honest design is the companion of a good Conscience it waits alwayes on it or a good Conscience and this go together he that hath a good Conscience is honest in his walk and he that is honest in his walk hath a good Conscience 2ly We say that it is an evidence of a good Conscience for if they only have this good Conscience who are honest in their walk then where this honest walk is there must be a good Conscience 3ly We say that it hath much influence on a good Conscience it s in some sort a procurer of it in which sense a good Conscience is an efect of an honest walk so that the more honest a man be in his walk the more quietness will he have in his Conscience Because the Doctrine is very broad and affords much profitable Use I shall first clear it Then 2ly confirm it and 3ly make some use of it and remove some practical doubts that may arise from it 1. Then for clearing the Doctrine by parts in it we take in these threeingredients to make up the evidence of a good Conscience 1. That a mans walk be honest 2ly That it be an universal honesty in all things 3ly That there be an willingness or hearty purpose towards universal honesty whereon the great stress of the quietness of a persons Conscience lyes viz. The sincerity of the purpose or a heart-willingness And we may consider all these either negatiâ—ely so that without this evidence there cannot be a good Conscience or positively so that where this evidence is there is a good Conscience For the First What is an hoâ—est walk 1. We conceive it is not that which most men count honesty viz. For a man only to think or fanâ—y himself to be honest a mans own apprehension is not the rule of his tryal but that which will abide the tryal before God 2ly Honesty here looks not to absolute perfection and such as hath no defect it is a thing that is not ruled and measured by our will but by Gods will revealed in his word though it come not up the full length of that which his revealed will calls for And we conceive that it doth more particularly consist in these four 1. That on the matter it be in things allowed and approven of God For there neither is nor can be any honest living except our supposed duties and our practices be allowed and commanded of God and here a good intention or an honest mind if the thing thwart the word of God will not prove honesty because as to the matter it is not right as Paul shews Rom. 10. Speaking of the Iews their zeal 2ly That there be an honest end else though the action be good on the matter if our end be sinister or selfie it will marr the honesty of the action Thus Christ sayes Matth. 26. 10. of that good woman She hath wrought a good or an honest work on me which he clears to be so from her end in that she poured this ointment on my body she did it for my burial It was not out of vanity and oâ—tentation but from an inward hâ—art-respect to me and at least in Gods design she hath been fore-signifying my burial 3ly Honesty takes in rectitude or straightnesse in the manner of our going about the duty For if the manner be not right as well as the matter the action will not be honest The word honestly as we shew signifies honorably pleasantly desirably worthiâ—y as that word Matth. 26. 10. doeth Now a thing cannot be commondable and worthy if it be not right for the manner it s but hypocritical Therefore it s said of the
woman that brake the Bâ—x of Ointment on the Lord That she did wash his feet with tears and â—ipe them with her hair out of love she was tenderly affâ—ctionat and very real in her going about that work This will seclude many good works on the matter which are called in this same epistle dead works because not done in the loving lively spiritual manner that God requires 4ly An honest walk must be from an honest principle though it were possible that a man could do all things called for never so well for the manner if they be not done from a right principle he is not honest in his walk and it s on this ground that all the duties of natural men of meerly moral men are rejected as having no honesty in them as being but the fruit of corrupâ— trees which can bring forth no good fruit as the Lord expresly affirms and therefore can have no influence on a good Conscience because from a corrupt principle We need not stand here particularly to prove the branches they being obvious To live honestly takes in all these four without which a man cannot have a good Conscience as we suppose will be granted at least in word by all The next thing to be cleared is the universality of this honesty how it is that a man in this honest walk must be universal A good Conscience must have this property and he that would have it must needs study to live honestly in all things In things of the first Table of the Law and in things of the Second in things that concern the Law and in things that concern the Gospel Though a man should 〈◊〉 never so much external holiness if he neglect the exercise of Repentance of Faith of Mortification and of other inward Gospel-duties or Graces he is very defective and pursues not an honest walk in the just exâ—ent and latitude of it So then a man that would live honestly must study to be honest in all not only in duties of Religious worship but alâ—o in the duties of his calling station and relation even in every thing whereof we had occasion to speak more particularly and fully in the close of our last Sermon For further clearing of this universality Take these qualifications of it first this universality must be designed and endeavoured in respect of mens light and judgement to which their walk must be answerable A man that would walk honestly must endeavour to know what is commanded and the meaning of the command if the eye in this respect be not single the whole body will be full of darkness the want of this qualification hath made many Legalists think themselves to be far advanced in holiness because they were ignorant of the spiritual meaning of the Law as we see in that man spoken of Matth. 19. who said to the Lord pressing on him obedience to â—uch and such commands all these things have have I keeped from my youth up and its like he thought as he said not knowing the spirituality and extent of the Law Therefore mens apprehensions and thoughts of their universalness in the study of holiness cannot be a good and sufficient ground of peace when they are ignorant of the rule of holiness 2ly This universality must be in respect of affection and estimation men would not only know their duty as it is commanded of God but they would esteem and love every commanded duty people may know many duties and yet have but very little or no love at all to them or esteem of them which speaks their obedience not to beuniversal and so not sound I will not say but a Believer iâ— Christ may find some singular Sweetness and Soul-refreshing in some duties of Religion beyond what he doth in some others whereby they may be the more endeared and made the more delightsome to him yet in respect of the same divine authority injoyning obedience to all the commands he hath an equal respect and estimation to and of them all I esteem all thy precepts concerning all things to be right sayeth the Psalmist Psal. 119. v. 128. O! what an estimation puts he on every precept of God and as if it were not enough for him to say that he esteemed all his commandments to be right He adds concerning all things and in the preceeding verse he sayes I love thy commandments above gold yea above fine gold These words hold forth his affection to and esteem of them and the universality thereof is expressed in the following words many times men are dragged as it â—were by the heels or by the hair to the obedience of a command who yet have little or no love to it or esteem of it much therefore of our sincerity may be gathered from our affection to and esteem of duty when we are drawn to it not so much from fear of the punishment that may follow on disobedience to the Command as from love to and esteem of the thing commanded which doth not so much force and compell as it doth sweetly incline and move us to it 2ly This universality must be in respect of mens design and deliberat purpose to practice all commanded duties without allowed balking any one of them which is when in the prosecuting of holiness they lay all Gods Commandments before them as David said he did Psâ—l 18. 22. All his judgements were before me and I did not put away his statutes from me 4ly This universality must be in respect of our endeavour to prosecute and use all the midses and means that may further us toward the suitable discharge of all called for duties and towards the promoving of holiness in all manner of conversation and endeavouring to carry a long all the circumstances that are requisit to the making of our â—ctions truly Godly A man that would have a good Conscience as to the honesty of his walk would omit nothing appointed by God that may promove him in the way of holiness And O! how vastly comprehensive this is it takes in endeavourâ— to prevent and eschew all temptations snares and impediments of what ever sort that may marr and let him in following forth his course of holiness and in his exercising of Faith in God through Christ and dependance on him to be with speed brought forward to the end thereof that he may in some measure be in case to say with the Apostle I have finished my course These words of the wise man Prov 3. 5 6. are to this purpose observable in all thy wayes acknowledge thou him and he shall direct thy paths Trust in the Lord with all thine heart and lean not to thine own understanding There would not only be an acknowledging of God in this and that particular action but in all our wayes as we would be careful to make use of him and to trust him so we would eschew leaning to our own understanding This universal extent of our endeavour is so necessary that without it we cannot have peace for
true peace is the result of a mans designed and in some measure seriously endeavoured conformity to all Gods commands and the breach of any one command will some way marr his peace There must be then an universal design and endeavour to keep touches with God we can never else have solid peace But where this is there is fair and ready access to peace and a good evidence of a good Conscience according to that notable word Psal. 119. 6. Then shall I not be ashamed when I have respect to all thy commandments It s only this universal respect to Gods commands that prevents shame and gives the Believer boldness and therefore it must needs be a good evidence of and have a great stâ—oak and influence upon a good Conscience The 3d. thing in the Doctrine to be cleared is what is meant by willingness and a hearty purpose to be univerial in the practice of holiness or of an honest life and walk whereupon as on its base we said the great stress of the evidence lyes and therefore we would clear it the more fully and that we may do so we shall â— premit some distinctions of willingness that we may know of what willingness it is that the Apostle means 2ly We shall confirm both parts of the Doctrine after some few things permitted 3ly We shall shew wherein this willingness consists and what are its characters For the First we would have you to distinguish 1. Betwixt a willingness in reference to the end or benefit it self and a willingness in reference to the mids whereby that end or benefit is attained betwixt willingness to have a quiet Conscience as to the end and willingness to live honestly as the mids There is nothing more common among people then to think that they are willing to have heaven and to have Christ that they may get heaven they think they are very sure that they are very willing and love well to be in heaven when they die and leave this present world and yet if this be put to a narrow and just tryal it will rather be found to be a willingness to have some benefit then to be at the mids that leads to it they would have Christ peace with God and Heaven because they are good and men naturally have an appeâ—e and desire after good but a desire towards the mids that leads to the end is a willingness to be at the practice of holinesse by which we come to a good Conscience a willingness to deny our own righteousness and by faith to betake our selves to Christ for peace with God and for the pardon of sin and a willingness to have grace to make us fruitful in every good work many men and women have the first sort of willingness who have not the second therefore so soon as it comes to the use of such means as may help to further holiness and to attain a good Conscience they are at a stand as it was with that man mentioned Mat. 19. who questionless would have been at heaven but when Christ tells him If he would be persyte he must sell all that he hath and give to the poor and come and follow him And so puts him to a proof of his willingness by putting him to will the mids as ever he would come by the end It 's said He went away sorrowful for he had great possessions He was loath and unwilling to want heaven and he was as unwilling and loath to forgoe his riches and at length in this debate and strugle his wealth prevailed and carried him quite off from Christ alace There are many such hearers of the Gospel however a desire to the mids as well as to the end must be in right willingnesse to live honestly which is the first thing wherein this willingnesse consists 2ly We would distinguish and put difference betwixt willingness to the mids abstractedly to speak so considered and a willingness to the mids considered complexly with other things and wayes that ly cross to it which yet the man loves Thus when a man is convinced that such a thing is good and desirable he will have a sort of desire after it as that â—an spoken of Matth. 19. had after heaven and salvation but when he comes to to look at the thing complexly as it may be thwarting with some other thing that he loves better he doth not actually will it because he sees that for the attaining of it he must part with and forgoe that other thing which he preferreth to it in this respect many men may love holiness as good and desirable and they will readily say O! to be holy as that wretch Balaam wished to die the death of the righteous but when it comes to particulars that thwart and cross their lusts and corrupt inclinations as when they are told that they must forgive such wrongs restore such things as they have unjustly taken and detained that they must deny themselves c. they are at a stand Hence some will give very fair and pertinent advices and directions to others in reference to the study of holines and even some very prophane men will sometimes commend the fear of God to their children while yet in their own practice they lay no weight on it noâ— regard it because they consider it not in it self but as it is complicated with the apparent necessity of parting with and closing of such and such particular things that they have no will to forgoe 3ly We would distinguish betwixt a willingness that is by fits and is but some accidental motion to speak so and a willingness that is deliberat resolute fixed and habitual The former may be under convictions challenges and fears as appears in many of these spoken of Exod. 19. and Deut. 5. 27. Who readily say under a fit of conviction and of fear all that the Lord â—as commanded us we will do And in many persons in their afflictions and on their sick-beds who will say if they had their health again and were delivered from such and such a trouble and distress they would study to be better men But so soon as they recover health and such a tempest of trouble is over they return with the dog to the vomit their goodness is like the morning cloud and early dew that goeth away as it is Hos. 6. 4. It s not this willingness that we speak of but it s an habitual fixed willingness a settled design as to such a thing as these words Acts 24. 16. hold forth Hâ—rein do I exercise my self alwayes to have a conscience void of offence It s not to have a willingness this or that day or hour and then to lay it quite by but it s in all our conversation to be willing to live honestly as the Apostle hath it Rom. 7. To will is present with me This willingness is alwayes in some measure present with serious Christians it waits still on them it s a constant habitual inclination and propension
to such a thing 4. We would distinguish betwixt a crooked willingness to holiness out of some by-respect and an out-right and straight willingness when holiness is willed and loved on an honest account oâ— for a straight end The crooked willingness is a servile and mercenary desire of holinesâ— to pâ—ure by it freedom from Hell and coming to Heaven at best and often to have respect from men especially in a time when holiness is in any request and respect as the Pharisees had in their giving of alms and making long prayers and whereof the Lord seems to mean when he sayes Hos. 10. Ephraim is an empty vine he brings forth fruit to himself all holiness that is designed or pursued for this end for any predominantly selfy-end is nothing before God but an unstraight or crooked willingness or ye may look at a single willingness to holiness as that whieh is out of respect to holiness for it self and when we love holiness and an universality in it because God loves it and because it s like him and beautifully conforms to his Image Thus David sweetly expresseth himself Psal. 119. 127. I love thy commandments above gold yea fine gold when there is a worth amiableness and excellency seen in the Commands and the things commanded when they are prized and a dear respect is had to them all for themselves â— 5. We would distinguish betwixt a sluggish willingness or desire after holiness and an effectual willingness There is a sort of willingness that suffers men to ly still with the sluggard such would fain have knowledge but they dow not take pains to read if it were but the Catechism that they may come by it they would â—ain have lusts mortified but they dow not fast and pray that such Devils may be made to go out they would be at holiness but they dow not use the means appointed by God to win at it there is such a desire spoken of Prov. 13. 4. The soul of the sluggard desires and hath not because his hands refuse to work he rests contentedly in his desire and takes no pains to prosecute it to the obtaining of that which he desires even as many lazy bodies would fain be rich but dow not take pains and labour to come at riches even as it is storied of the Roman young Gentleman who laid himself down on the grass and rolled and tumbled there a while and said utinam â—oc esset laborare O! if this were to labour and work even so it may be in spirituâ—l things there may be a sluggish desire to be holy and yet great negligence as to any suitable pains to come by it But effectual willingness is that which yoaks the man in good earnest to the use of all appointed means whereby he may obtain his desired end as he desires to be holy so he presses to be at it through all obstructions and difficulties and though he win not up to perfection in respect of degrees yet he dispenses not with himself in his short-coming nor in the allowed neglect of any mean that may help him forward Not as if I were already perfete sayes the Apostle Phil. 13. 14. meaning as to the degree But one thing I do forgetting these things that are behind and reaching forth unto these things that are before I press towards the mark for the prize of the high calling of God in Christ Iesus and vers 16. he sayes Let as many as are perfect be thus minded where he speaks of a perfection attainable even here and implys that those who are not thus minded endeavouring through grace to reach forward to press towards the mark making it their one thing to attain to perfection in holiness cannot lay claim to this willingness which is an evidence of perfection in the sense the Apostle speaks of Now from all these distinctions put together we may find a clear answer to what natural and carnal hearts will readlly object here and make discovery of the unwarrantableness nay of the rottenness of the grounds whereon they found their peace for since this willingness hath such influence on mens solid peace and tranquillity of Conscience it is not sure every willingness that will be a certain evidence of it nor a solid ground to build it upon SERMON III. HEB. 13. v. 18. Pray for us for we trust we have a good conscience in all things willing to live honestly THough a good Conscience be the thing in all the World in reference to which men ought to carry most tenderly yet if we shall take a vâ—ew of the way of the generality of people even living under and making profession of the Gospel of Christ we will find that there is nothing that they deal more untenderly in some on the one hand accounting that to be a good Conscience which is nothing so and so basely prostituting and abusing this excellent thing others on the other hand looking on a good Conscience 〈◊〉 but an airy notion and fancy never knowing nor studying to know what the benefit and advantage of it is they make it useless and comfortless to themselves and so are utterly deprived of that sweetlyserene tranquility which is Gods gracious allowance on them that make it their business to have a tender and truly good Conscience The Doctrine that we proposed last was for directing us how to keep a just mids betwixt those two extreams and it s this That where there is a sincere willingness to be universally honest in the whole of our Conversation It hath great influence on the peace of our Conscience Is a notable evidence of a good Conscience and a choice companion that waits continually on it Paul here asserts his tranquillity of Conscience on this ground and withal explains and qualifies the same by telling us that in all things he had a willingness to live honestly Now because this Doctrine is of great concernment to Believers in Christ as to their solid peace and comfort and deals with several sorts of men some of whom as Antinomians rejecting any such evidence and disputing against the possibility of universal sincerity so that according to them there can be no solid conclusion drawn hence for the comfort of Believers Others such as Hypocrits snatching at this consolation when they have no honesty in their walk and a third sort better disposed who from seen defects and failings in their walk refusing all the consolations that flow from this ground say on the matter to the weakning of their own hands and to the fainting and discouraging of their own hearts that they have nothing of this honesty nothing of this willingness to live honest by We insisted the more on the clearing of these three in the Doctrine 1. What is meant by an honest Walk 2. What is meant by universal sincerity or honesty in our Walk 3. What is meant by this willingness to live honestly which is the base on which the testimony of a good Conscience doth
mainly lean and the very hinge on which it is mainly turned as being the greatest evidence of sincerity We shall yet premit some things further for clearing of the Doctrine and then we shall confirm it which is in substance and in short this That a man who hath an universal willingness to live honestly may have Calmness and tranquillity of Conscience though there be many things in his life for which he may very justly censure himself First Then let it be premitted that when we speak of this calmness of Conscience flowing from the universal honesty of a persons Life and Walk We mean nor 1. Such a perfection of calmness and tranquillity as may stand before Gods Judgment-seat for though we were in case to say with the Apostle 1 Cor. 4. 4. That we know nothing by our selves yet are we not thereby justified but be that judgeth us is the Lord who is greater than our Conscience and sees many things in us that we see not selves Who ever therfore supposeth such a perfection can never have calmness of Conscience while he lives in the World 2ly Nor is this such a calmness as prevents all challenges a man may have challenges of Conscience and yet have a good Conscience Neither 3ly Is it such a calmness as under it Believers have no ground for nor use of Repentance and Humiliation nay Repenis not only consistent with this calmness but it is a notable mean of it and a main ingredient in it it s a thing whereby in part it is both attained and entertained The kindly Gospel-exercise of Repentance for sin will not break our peace but very readily vacation from this exercise will do it to purpose And therefore we would carefully distinguish betwixt Repentance Humiliation and Self-loathing for sin and the marring of the peace of our Conscience Yea there may be much exercise wrestling and fighting inwardly in the Spirit of a Christian and yet considerable calmness of Conscience in that same condition for that which gives peace is not so much the want of all exercise of mind as a suitable behaviour under that exercise As we may see in the Apostle Paul who though he was deeply exercised and sorely combatted with the remainder of a body of Death within him as he gives a lamenting account Rom. 7. Yet he is the man here who hath this calmness of a good Conscience 2ly We premit that this peace and calmness consisting with Challenges and Repentance and with deep inward exercise may be first where there is no absolute perfection of holiness though I grant there must be no lower nor less design then perfection Because this peace and calmness in sojourning Saints of whom we mean all along is mostly founded on sincere and serious endeavours to attain it as the Apostle speaks Phil. 3. 12 13. Not as though I had already attained or were already perfect viz. In holiness But I follow after c. and yet vers 15. He asserts a perfection There is not an attaining of perfection as to degrees and yet there is a perfection in respect of parts and in respect of sincere endeavour and pressing to be at perfection 2. This peace and calmness that we speak of may consist with the indwelling of corruption though not with the reign and dominion of it I say with the indwelling of corruption where the stirrings and actings of it are as it were protested against groaned under and opposed as it was with this Apostle Rom. 7. Who notwithstanding the law of his members rebelling against the law of his mind yet maintains his peace because this peace is grounded not so much on the intire and absolute Victory over Corruption as on a real hatred of a real enmity at and a real fighting against it 3. This peace and calmness may consist not only with corruption indwelling but sometimes with the prevailing and captivating power of corruption which is also clear from Rom. 7 Where the law that is in the Apostles members prevails so far against the law of his mind that it leads him captive to the law of sin that is in his members and yet he hath peace the reason is because this peace does not only flow from the event of the wrestling or fight but also from the Christians not yielding in the fight though he be captivat and from his entring as it were a dissent from and protestation against the captivating power of corruption Therefore saith he The thing I do I allow not and it s no more I that doth it but sin that dwelleth in me Not but it was he that sinned but he allowed it not Nay as I said he protested against the prevailling of sin in himself Therefore the words in the Original are The thing I do I know not that is I will not in some respect own it for my deed and on this ground he maintains his peace and from it draws his consolation Rom. 8. 1. There is therefore now â—o condemnation to them who are in Christ Iesus who walk not after the flesh but after the spirit for though sometimes the flesh may prevail yet sayes he we walk not according to the principles of flesh but we endeavour though we come not up to perfection to walk according to the Rule Principles and dictats of the Spirit 3ly We premit that this peace and calmness of Conscience may consist with many defects infirmities and sailings yet we would beware of and watchfully guard against two sorts of sins that are inconsistent with it 1. Conscence wasting-sins that raise a storm and tempest in the Conscience such as were Davids Adultery and Murder Peters denyal of his Master and the like Which though they may consist with an interest in God standing still inviolated and not nulled and though peace may be recovered by the renewed exercise of repentance toward God and of faith toward the Lord Jesus yet for the time of the prevailing of such sins and before such exercise of â—aith and Repentance they are to the Believers Conscience as boisterous Winds are to the Sea we do not therefore admit of all sorts of sins to be consistent with this Peace and Tranquillity of Conscience but such only as are sins of more ordinary infirmity against the Souls actual dissent and protestation to the contrary 2. We would beware of such Aggravations of sin that make little sins little I mean comparatively to become great sins a man may be captivat by some sins and yet retain peace and yet these same sins in another person by reason of some grievously aggravating circumstances as if they be committed deliberatly and out over the belly of Light and of Checks and Challenges may much waste his Conscience and greatly wound and mar his peace In this respect I say though the sin in its own nature may be lesser yet it is greatned by these and such other Aggravations They are strictly and properly sins of infirmity that the Believer doth not consent to
raise the storm and tempest of a contraversie there which greatly marrs peace 3ly Where this real willingness is in exercise though sin prevail yet as I oftner then once said it puts the Christian to enter his dissent from and protestation against it which in some respect exoners him even as in a humane juâ—lcatory where a thing is carried by the â—peat of the plurality of voices any Member thereof that protests is exonered by that his protestation just â—o it s here when the soul is surprised taken unawares and hurried by the violence of temptation and though it do not simply and altogether free and excuse him as to the sin as it may do a man in the other case Yet it keeps as it were a legal right to him whereupon he may humbly plead with God against his unrenewed part complain of it and come to him and say It is no more I but sin that dwells in me And therefore from all we may very confidently conclude that it is not absolute perfection that is the ground of the Conscience its good Testimony and of the peace that results therefrom but sincerity or real willingness to live honestly The 1. Use of the Doctrine serves to shew us That it is a tenet contrary to Scripture cross to Believers consolation and to the nature of hollness and that withall makes way for lousness to say that there is nothing in in sincerity and willingness to live honestly that can give a Believer quietness and calmness of Conscience which Antinomians on the matter at least to skar and fright Believers not from peace of Conscience but from the study of holiness maintain and press whereby they labouâ— to ruine and raze this most comfortable Doctrine two wayes both which are removed and refuted by these forgoing caveats which we gave 1. They say that none at all wins to this universal willingness or sincerity But for answer as we said before we speak not of universal perfyt willingness but of sincere real willingness There is a great difference betwixt universal honesty up at perfection and an endeavour after universality of honesty and it s the last that that we say a Believer may have and hath when in case in its more lively exercise 2ly Which overthrows the former They say That a natural man may have this willingness and so it can be no ground of peace to the Believer But for answer we speak not of what a natural man may think he has but if the qualifications of this willingness whereof we spoke the last day be remembred and well considered it will be found that no natural man hath it neither can have it while he is such We speak not of what a demented person may fancy he hath but of what a sober and composed Christian hath The 2d use serves to discover the great unsoundness and strong delusion that is in the conclusion that hypocrites the second sort of persons whom this Doctrine deals with are disposed to draw from it who are ready to blesse themselves and to think and say Well's us that there is such a truth as this for though we fail and come short in many things yet we have a good mind and meaning and under this specious and plausible-like pretext they shrewd and as it were hide all their voluntary neglects and ommissions of these things which they are called to in the practice of Religion and in living honestly in order to winning at this solid peace and tranquillity of a good Conscience But let me ask such have ye the qualifications which we assigned of this willingness Is it a willingness that carries you forth towards coming at the mids to will holiness as well as at the end to will happiness and that carries you towards the mids viz. Holiness for it self and not for heaven or happiness only is it an habitual willingness and not by fits and starts is it single and not mercenary nor crooked And is it effectual and not sluggish Though God will graciously accept of willingness where persons are honest and sincere in their aim and endeavour notwithstanding of much failing and short-coming yet where men allow themselves in their short-comings he will not there accept of willingness Therefore that word opportunity is â—o put in by the Apostle Gal. 6. 10. As we have opportunity let us do good to all men especially to them that are of the houshold of faith and Philip. 4. Ye were careful but ye lacked opportunity If there be not an opportunity God will accept of a willing mind as he did from the Thief on the Cross Or if a man be poor and have not to give out towards the supply of others but yet if he have and yet by shutting of his purse he shut up his bowels from his poor Brother Yea if a man through his own culpable accesion hath disabled himself from that charitable duty if it be not sincerely repented of For he should work with his hands that he may give to them that want his willingness will not be accepted Therefore let none think that this willingness looseth any the least latchet or buckle to loosness and sinful liberty Wo be to them that resolvedly make so cursed an use of such comfortable Doctrine that suck such poyson out of so sweet and strong a cordial for fainting Saints under the deep sense of their short-comings in that which they would as fain be at as ever they would be saved and be in heaven God will not certainly take that for willingness nor will it be a ground of peace to the Conscience that is not waited with designes and endeavours through grace to improve and make use of present opportunities of doing duty and with some measure of serious pressing towards the mark But it may be Asked Wherein consists this willingness or what is implyed in it For answer I would say there are beside what is held forth in the distinctions that we offered the other day These five things in it 1. An high esteem anâ— pryzing of all the steps of Holiness as was said before I esteem sayeth the Psalmist Psal. 119. v. 128. all thy precepts concerning all things to be right There is no peice of holiness but the man that is thus willing loves it and esteems it were it to give all his goods to the poor and his body to be â—urned when he is called to it to be reproached deâ—med and ill spoken of for Christs and the Gospels sake as well as to pray hear the word read and sanctifie the Sabbath oâ— do any thing that may gain respect to him from men and that not only from the awe of God that is on his Spirit but out of love to the thing he would not wish oâ—e command to be changed or alâ—ered even the most sublimely spiritual and most difficultly practicable letbe dashed out of the book of God Whereas thâ— hypoâ—rire â—f he try narrowly will find that he doth on the matter
at least wish that such and such a sin had been allowed not forbidden at least and that such and such a duty had not been commanded as the young man who was bidden sell all that he had and give to the poor could not digest that command but declared by his practice and refusing to obey iâ— that he thought it not to be right and that he esteemed it not as such and â—o on the matter wished there had â—ever been such a command 2ly It hath a desire to be at the thing theÌ„ mans hearts desire is to be at holiness his great wish is that of the Psâ—lmist Psal. 119. 7. O that my wayes were directed to 〈◊〉 thy precepts The desire of his Soul is towards the remembrance of him and of his Name as it is Isai. 26. 8. â—d with Nehemiah he desires to fear Gods name He not only desires Peace with God and Heaven but also holiâ— and honesty in his Walk He breaths after that as after Heaven And he cannot be satisfied with the hope oâ— Heaven some few years hence if he want holiness for the time that want makes his very heart sick 3ly It hath an exceeding great delight in holiness Nothing is more refreshing to him thousands of Gold and Silver a Crown and a Kingdom will not satisfie him so much as holiness I delight in the law of God saith the Apostle Rom. 7. After the inner man The Word of God is sweeter to him then the honey and the honey Comb It s the joy and rejoycing of his heart And when he finds any sin prevented or stricken at the root of it its refreshing delightsome and satisfying to his very Soul 4. It hath a pressing endeavour after the use of all Means whereby he may win to that pitch of Holiness which he would be at He would â—ain be spontaneous willing of his own accord in following his duty as its saiâ— oâ— Iacob that he thought his seven years service for Rachel to be but as a few dayes for the love he had to her so this willingness maketh the Sabbath seem short and many years in the painful Service of God when it goes with him to seem but as a few days because of the love that he hath to him and the delight that he hath in the Service of so sweet a Master It puts him to press hard towards the mark as a man on the Spur running a Race out over all Rubs in his Way he pursues as earnestly and eagerly after holiness as if his Justification before God depended on it 5. It hath all these deliberatly and some way constantly and not by guess as it were and by fits and starts or by evanishing little flashes at a Communion under sickness or some great fear out it is as I just now said a deliberat and continued willingness as to the series and strain of it though it hath its own failings intermixed and partial interruptions it s with him as it was with him who said Psal. 119. ver 57. I have said that I would keep thy words It is his deliberat choice as when a man chooseth such a thing his willingness to it is the result of his deliberation and choise so this mans heart willeth holiness as his deliberatly resolved and determined choice All ye then that lay any claime to this willingness to live honestly see well that it be thus qualified And I do in the Name of the Lord solemnly Charge such of you whose hearts were never towards holiness that ye presume not to meddle with the Consolation that waits on this honest willingness or this willingness to live honestly and if any such shall offer to drink it God shall make you with pain even to renting as it were of your very Bowels vomit it up again and your confidence shall be utterly rejected and root you out of your Tabernacle The 3 Use serves to clear ease and comfort these that design and endeavour to be tender in their Walk the third sort of persons with whom we said this Doctrine deals who will be ready to object alace we have much corruption and many failings and breakings forth of that corruption We shall not deny but take for-granted what ye say yet your great corruption and many sins should put you to the serious exercise of Repentance and self-loathing but should not where this willingness is break your peace because Conscience should pity where God pities who pities his honestly willing people as a Father pitieth his Children But such will further object Ah! our sins have sad aggravations we know we are wrong and in ill case and yet we some way ly still at least do not effectually bestir our selves to win out of it For Answer I would enquire do you allow your selves in that There is great difference betwixt your knowing that ye sin and your sinning willingly Paul sees a law in his members rebelling against the law of his mind and yet says what I do I allow not for to will is present with me but how to perform that which is good I know not I shall readily grant that there would be much honesty singleness and humility here Yet God allows peace on a poor captive sinner who knowing the thing that he doth to be ill yet approves it not nor himself in it But such will yet again object How can we have peace so long as we have sin in us For answer I would say That its one thing to have peace with corruption and another thing to have peace with Conscience Corruption and Conscience are as two contrary parties a man may be in league with the one party when he is pursuing the War with the other yea except a man have War with corruption he cannot have peace with his Conscience And though when two parties are in confederacy a third may come and beat the one of the two off the Field yet that will not dissolve or break the League except there be a willing yielding toward complyance with the contrary party yea fighting still and refusing to yield when the beaten party is weak is the greater evidence of honesty so is it when Conscience and we are in League together though corruption beat us if we yield not it will not break peace as it was with holy Ioh chap. 31. who will do nothing that may wrong his Conscience and though corruption should sometimes prevail over him who hath made a League with Conscience yet he will not submit to it as his Lord and lawful Soveraign and so long as it is thus it will not break the peace yea there may be a good testimony of Conscience under such a sad and wrestling exercise And though we would not have every Traitor base complyant or run-away to meddle with this Consolation Yet sincerely-willing Souls that are doing their outmost to maintain the fight and to keep the field and yet fall under a surprisal and get some defeat may warrantably lay claim to it though
that 's behind in that respect and sayes with the Apostle Phil. 3. according to his measure Not as if I had attained or were already perfyt one thing I do forgetting these things that are â—ehind and reaching forth unto these things that are before I press towards the mark for the 〈◊〉 He is so taken up with pressing desires and endeavouâ— to be forward that any thing he hath attained he is not much taken and far less vainly tickled with it as these proud Pharisees were with their giving of almes The attainment that many offer as an evidence of their honest willingness and their pleading for it with their proud boasting of it is a shrewd evidence of their real unwillingness in so far as they sit down contenâ—dly with what they have attained and press not at 〈◊〉 to be forward as it becomes those to do that are far behind The truly willing honest man sees so great a deal of his way before him that he scarce endures to look back on what of it is past he is ready to think and â—ay I have so many things to do for God that I someway forget all the good turns that I have done as to sitting down with them or boasting of them 6ly The seriously willing man can never be fully satisfied with any victory he hath obtained over his corruption or out-gate from it nor dare he rest on it Neither hath he peace till he come to look to God in Christ and to the hope of outgate through him I thank God sayeth the Apostle Rom. 7. through Iesus Christ our Lord and then followes the conclusion so then with my mind I my self serve the law of God but with the flesh the law of sin And Chap. 8. 1. There is therefore now no condemnation to them who are in Christ Iesus who walk not after the flesh but after the spirit This character hath three branches 1. The man that is wrestling with and groaning under the body of death loves well and dearly the hope of an outgate and now and then longs to have the pins of his tabernacle loosed and to be fred from that evil neighbour and troublesome guest of indwelling corruption and it is unexpressibly sweet and refreshing to him to look to that desirable day when he and it shall finally part company 2ly He hath never the settled hope of an outgate but when he looks to God through Christ he looks to God and thinks himself eternally oblidged to him for his giving Christ to deliver him and he looks to Christ for strength to stand it out in the battel and for obtaining a full and final out-gate in the close and at last And 3ly A man that hath this willingness It highly commends the free grace of God to him it makes Christ very lovely to him and withall it makes sin to be exceeding sinful in his own eyes he loves Christ well because he hath the hope of an out-gate through him and he loves grace well because the poor man who is wrestling and warring with his corruption and often plunged in the puddle and mire by it hath through grace the hope of a final out-gate from it and it makes sin to become out of measure loathsome to him and the higher Christ Jesus and his grace are exalted the more vile and abominable is sin in his â—ight O! but it be safe for the Soul to ride at anchor betwixt these two We shall only add That this sincerely and honestly willing man is one that hath two parts in him and as he hath two parts so he labours to give every part it s own due and unless this be done there is no keeping of peace and calmness in the Conscience if a man should look on himself as wholly renewed it were rank presumption having still a remainder of corruption in him And if being a sound Believer in Christ he should look on himself as wholly unrenewed It were gross unbelief Therefore he attributs to corruption its due and is humbled for it before the Lord and he acknowledges the grace of God in him and any honest protest against â—in attributing it to grace and gives God the praise of his grace after Pauls example who sayes Rom. 7. I thank God through Iesus Christ our Lord so then with my mind I my self serve the Law of God and with my flesh the law of sen He takes with it that with his unrenewed pâ—t he serves the law of sin so that he was not come at perfection in holiness and yet asserts that in his mind he serves the law of God yet so that he served not the Law of God as of himself or in his own strength but as renewed and assisted by grace For 2 Cor. 3. 5. He sayes Not that we are sufficient of our selves as of our selves to think any thing but our sufficiency is of God He acknowledges that of himself as of himself he sinned and could not so much as think a good thought but as renewed and that not as of himself but aâ— of God he served God his sufficiency being allenarlly of him who enabled him to any thing that was good and as it is 1 Cor. 15. Not I but the grace of God in me the same man that sayes he cannot so much as think what is good as of himself that he can do nothing yet sayes I can do all things through Christ strengthning me Philp. 4. 10. O strange This way of distinguishing is both a notable evidence of a man that aims honesty at peace and is the way to peace of Conscience and otherwayes if it be neglected whilst Christians have corruption in them they can never have solid peace SERMON I. Heb. 9. v. 13. 14. For if the blood of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh 14. How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your conscience from dead works to serve the living God IT is the great business of Christians to walk so as they may be in good terms with their Conscience that from no untenderness in their way there may be any just ground of challenge at least none such as may wound the Conscience and break or marr the peace and tranquillity of it before God or disturb or interupt that sweet serenity and distinct calmness of a spiritual frame of soul that he allowes on believers in him who are exercising themselves to have alwayes a good Conscience But alace its not all professors of Religion It s not all gracious Christians that win at this who I mean serious Christians partly throw the unmortified remâ—nder of corruption still dwelling in them and partly through their own unwatchfulness fall often into such sins as defile the Conscience and obstruct the clear light and serene tranquillity thereof when in any measure attained and therefore it is no less necessary to know
willing afterward more largely to insist in not only the necessity of coming to Christ but of knowing certainly that ye are got out of black Nature into him and have gotten your Consciences purged by his Blood Think ye it a small or little concerning matter to be lying in a â—est house where thousands dy at your right and left hand and not to know if ye be cleansed To have the Plague in your bosom and not to know whether ye be cured of it or oâ— not and yet such is the state and condition of all of you while ye are in corrupt Nature And if ye would as ye are mightily concerned have some Evidences whereby ye may be helped to know if ye be as yet purged from this total pollution there are some things that may be gathered from this Verse to that purpose And 1. Did ye ever know and acknowledge your Conscience to be defiled It can hardly be ex-expected that a man having such a Botch and Plague running on him can think seriously of let be seriously seek after washing before he know that he is thus defiled and thereby in such a depâ—orable state I speak not now of what gracious change may be wrought in some persons more early and in their younger years nor how secretly and little discerâ—ibly the work of Conversion may be wrought in some that are come to age But I speak of Gods more ordinary way of dealing and reclaiming and converting of sinners When Paul speaks of himself Rom. 7. He tels us that He was alive once without the law he was a clean man as he thought and in his own eyes before the Lord discovered Sin and wakened a Challenge for it in his Conscience But when the Commandment came sayeth he sin revived and I died Now can we think with any shadow of reason that after God called him effectually by his Grace that he had more of a 〈◊〉 nature in him than he had before sure no but the body of death the corruption of his nature was now clearly discovered to him and became loathsom Challenges came to be quick and sharply piercing and his Conscience began to be touched with the lively sense of its own Defilement he was before alive or rather seemed to himself to be so but now he became a dead man in his own esteem as he was most really before the gracious change was wrought and sin to his sense revived and he as to any account of his own righteousness 〈◊〉 O! siâ—s do ye understand this Doctrine We are afraid that many of you do not understand it at least in your own experience and for as abominable as corrupt nature and sin is that yet ye are â—leeping securely in it and are often returning with the Dog to lick up that â—ile vâ—mit It s a very shrewd and evil token of a defiled and unclean Conscience where there was never any Challenge for nor any the lest kindly sense of its defilement and pollution 2. Was the Conscience ever waâ—hen with the Blood of Christ for alwise till that be it is defiled and polluted Did ye ever find your Conscience 〈◊〉 polluted that ye could not get lived with it 〈◊〉 ye was made to run to the fountain opened up in the house of David for sin and uncleanness spoke of Zâ—ch 13. 1. â— suppose several of you have had now and then your own Challenges for sin but what course 〈◊〉 ye to 〈◊〉 did ye strive to close and stop the mouth of your Conscience by betaking your selves to passe â—ime and to good company as ye use to call it looking on such exercise as too many do as a fit of Melancholy or did 〈◊〉 go â—ther to betake your selves for silencing your Conscience to Prayer and Reading good in themselves only without going to the Blood of Christ That will not â—e an evidence of a clean and purged Conscience but there must be a bringing of iâ— to the Fountain to Jesus Christ to be cleansed and calmed Thus it was with Paul Rom. 7. who when he saw his pollution even in but a small remander of it and was challenged for it Rom. 7. Câ—yes O wretched man that I am â— who shall deliven 〈◊〉 〈◊〉 the body of this death and subjoyns I thank God 〈◊〉 Iesus Christ our Lord He can quiet himself no where 〈◊〉 nothing but in Christ It is a good token when persons can admit the thought of no other way of cleansing and â—ing their Consciences but by bringing them to Christ and his Blood especially when the sense of 〈◊〉 and the â—aith of the efficacy of his Blood hath brought 〈◊〉 〈◊〉 bring them to him as the Fountain 3. We would ask you if the effect of a clean Conscience has followed your betaking of your selves to Christ and that is a clean Life and honest Walk and Conversation for a purged Conscience will have a purged and honest Walk following on it and if men have once gotten a cleansed and purged Conscience they will be very cheary of it and loath to pollute it again and their great work will be to live so as they may not pollute it But â—h how few how lamentably few have attained to this effect There are many purgings of Conscience which are like the sweepings and garnishings of that house spoken of in the Gospel that made it ready for the Devil to re-enter into with seven spirits worse than himself many after Light and transient touches of Challenges become more hardned and presumptuous more secure and carnal than they were before and their Conscience digests as it were greater sins better and more easily than it had wont to do and it fares with them according to that Proverb 2 Pet. 2. â—lt often cited The Dog is returned to his vomit and the Sow that was washed to wallowing in the mire Their corrupt and filthy Nature being still to the â—ore they fall a licking up that which formerly they seemed to have vomited out and return to their former louse carriage 4. What discord and war is there with any remainder 〈◊〉 it be yet come to a remainder of corruption and pollution that is bâ—hind What resenting and loathing is there of it If the Conscience be purged and endeavoured to be keeped pure new defilements will be very unwelcome Guests and exceedingly troublesome to your peace The bond womans Son to say so must not abide with the free-womans in the house but must be cast out and will be endeavoured to be cast out While a man is in black Nature sin is at home and any motion to sin is entertained and even in a manner invited and wowed but when a man comes to be renewed in his staâ—e and Grace gets the dominion his great care and work is to get the remainder of corruption cast out and if any thing of it come back or stay still within that he cannot get cast out he loaths it and cannot bear with it nor dwell satisfiedly in the
house beside it We will not say but many filthy things may be in a pure Conscience but it does not comport wel with them nor digest them They are as lukewarm-water to a mans Stomach that he cannot keep but must needs vomit up again and he is sick till he do so 5. It s a good token of a pure Conscience when the man cannot endure to be at a distance from Christ but hath many errands to him would fain be near him yea would fain abide constantly with him as well as in him by Faith when he would ly beside him as beside the Fountain to be bleatched there so to speak because he kâ—ws that no sooner wil he go from him but his Conscience will be defiled and he loves so well to be clean and loves Christ so well that makes him clean that he likes well to be always near him This is a good token of a person that hath a pure Conscience Because as it betokens a great loathing of filthiness so it betokens a great respect to Christ on this account as to the maker and keeper of the Conscience clean and on the contrary it s a very evil token when persons will pretend to a pure Conscience when yet they will not go to the Fountain for a very long time if at all and when they go if we may speak so they scarce give their Conscience a dip or a little sprinkling or syning as we use to speak but they are away and gone again But a serious tender and purged Soul will no sooner perceive a â—oul stain or spot but it repairs quickly to the Fountain of Christs Blood to get it washed out And O! but its precious to him and he never thinks himself to be right and well but when he is there and near to him It s true he cannot alwayes be in Prayer or in other Duties of Worship yet he endeavours to be in the habitual exercise of Faith corresponding with him for attaining and keeping a clean and undefiled Conscience SERMON II. HEB. 9. v. 14. and 10 v. 22. How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your conscience from dead works to serve the living God Chap. 10. v. 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water IF we knew what sort of Consciences we naturally have and were suitably sensible of the evil state of them it would be to us as good News from a far Countrey to hear how they may be gotten purged and made good and how little soever men think of this now and how ever easie they fancy it to be to get their Consciences solidly quieted and calmed there is a day coming when sleeping and secure Consciences will be awakned and when it will be found more easie to endure the greatest toil and the most exquisit torment on earth then to wrestle with and to be closely pursued and constantly haunted by the terrours of an evil and awakned Conscience which will roar against men as a lyon and tear as it were the very caul of their heart Then O! then they who would never be perswaded before to believe what an evil and defiled Conscience is nor what the benefit and advantage of peace with God and in the Conscience is shall be made to their eternal prejudice to know the truth of both In both these places now read in your hearing the Apostles scope is to commend the transcendent worth and matchless excellency of Jesus Christ and the incomparable efficacy of his most precious blood from this noble notable and non-such effect of it viz. That when nothing else can lay or allay the storm and tempest of an evil Conscience nor purge it from these defiling dead works this blood can do it to purpose and effectually when applyed by Faith when no legal Sacrifice nor washings that sanctified only to the purifying of the flesh could reach perfyting the comer thereto as pertaining to the conscience as it s said Chap. 9. v. 9. Neither could deliver him from an evil Conscience and give him confidence and boldness in drawing neer to God over the belly of many quarrels and grounds of challenge the blood of Christ can as it is Chap. 10. v. 22. We left the other day at speaking somewhat to that natural pollution that throughly affects the hearts and Consciences of all men before they be by the blood of Christ purged and the Apostles taking such pains to hold out this shews plainly that it is a matter of greatest concernment to Christians to know the way how to get their Consciences purged from that deep defilement of sin wherewith they are polluted for is it not his manner to insist in any thing that is not of concernment to the people of God who will readily from the sad and doleful experience of their own pollution be induced to think that this truth is such and ought to be esteemed so by them 2ly Observe That there is nothing that Christians should more aim at and endeavour more to be in the practice of then to be following that way whereby they may get their Consciences purged and more particularly these who have had their Consciences again defiled after that they were once purged no main infected with the Borch or plague hath more need of cleansing from it then the man whose Conscience is infected and defiled with the dead works of sin needs to have it purged from them by the blood of Christ. We shall but very briefly to make way for that which we would mainly be at hint at two or three Observations from both these verses now read put together first then Observe from Chap. 10. v. 22. That a Conscience not purged by the blood of Christ is a very evil thing which we will find to be a very sad truth if we consider the unpurged Conscience either as it s awakned or as it s not awakned but asleep which is ill both ways It s ill if it be awakned and the terrours of God be fresh upon it who can express or adequatly conceive the terribleness of such a case The spirit of a man may sustain his infirmity and wrestle through many crosses but a wounded a wrath-wounded spirit or an ill Conscience rouzed by the terrours of the Almighty God who can bear This hath made some with Iudas the trai tour rather to choise death a violent death inflicted by their own wretched hands on themselves then life whereby they have desperatly run themselves under the wrath of God to the full O poor silly miserable shift and evasion to flee from some smaller fore-parties as it were of the wrath of God on earth into the very strength and main battel of it eternally in hell this is infinitely worse then to leap out of the water into the fire Nay some of the most eminent
considering that the best and most disceâ—ning men may be mistaken in their application of these evidences to us neither is it the end of Conference to be a ground of peace when in the mean time there is no solid course taken how to get our debt payeâ— and the justice of God satified our main yea our first work would be to be take our selves to the Cautioner and to the blood of sprinkling under the conviction and sense of sin and guilt and then we may profitably reason our selves and admit of the reasoning of others for help to quiet our Conscience and unless there be actual fleeing to Christ and to his blood preceeding and going before words of comfort or direction spoken whether in private or in publick This word of God declares them to be null and voâ—d as to any advantage to us 4ly Observe That when nothing can pacify an evâ—l and defiled Conscience nor purge it from dead works the application of the blood of Christ by faith can and will purge that Conscience and give peace and quietness to it with holy and humble confidence and boldness in coming and drawing near to God as if in some respect it had never been defiled by these dead works of sin It s the Apostles great scope and design here to press these two which are the two branches of the Doctrine 1. The sufficiency of Christs blood as the price that â—atisfies divine Justice and quiets the Conscâ—ence for when the Conscience gets this blood applyed to it by faith it has no ground to crave any further satisfaction to the justice of God whose deputy it is as if something were owing that blood as a full and condigâ— price satisfies for all the debt How much more sayeth the Apostle here shall the blood of Christ purge your conscience from dead works The 2d Branch is that which followeth upon â—his as a native use of it That a Belleâ—er who hath fled to Jesus Christ after the committing of sin and hath actually applyed his blood to the Conscience may have quietness in it and go with boldness and confidence to God and may on this ground maintain his peace in some respect as if he had never sinned So â—uos the Apostles scope if we look to the 19. v. of Chap. 10. and forward Having therefore brethren sayeth he boldness to enter into the holiest by a new and living way â—y the blood of Iesus let us draw near with a true heart in full assurance of saith having our hearts sprinkâ—ed from an evil conscience though it hath been polluted before This is one of the rarest pearls and richest Jewels of the Gospel one of the excellentest priviledges of a Belâ—ever and one of the noblest and notablest exprâ—ssions and evidences of the grace of God and withall the great prooâ— of the reality and efficacy of the satisfaction of our blessed Lord Jesus viz. That when the Conscâ—ence of the poor Believer is confounded and in a manner put on the wrack with many challenges for sin he may mâ—ke application of Christs blood and on that ground have sweet peace and tranquillity of Soul For further clearing of this We shall 1. lay down some grouâ—ds for its confirmation And then 2ly make some â—se of it As for the first of them to wit some grounds to confirm it Take these few shortly 1. If by the application of Christs blood there be solid peace made up betwixt God and the sinner it will necessarly follow that the application of the blood of Christ will â—urge the Conscience and ought to be ground of peace and quietness to it For sayeth Iohn Epistle 1. Chap. 3. v. 20. God is greater then the heart or Conscience and sayeth Paul 1 Cor. 4. 4. Though we know nothing by our selves yet are we not hereby justified but â—e that judgeth us is the Lord This is sound reasoning God hath nothing to say therefore the Conscience ought to be satisfied But it is clear that by the application of Christs blood solid peace is made up betwixt God and a sinner As Rom. 5. 1. Being justified by saith we have peace with God through our Lord Iesus Christ There is no standing controversie nor quarrel â—onger then by faith the blood of Christ is â—led unto and applyed Iohn 5. 24. He that heareth my word and believeth on â—im that sent me hath everlasting life and shall not come into condemnation He shall come to judgement to be absolved but not to be condemned for as it is Iohn 3. 18. He that believeth on him shall not be condemned And Rom. 8. 1. There is therefore now no condemnation to them who are in Christ And 1 Iohn 5. 12. He that hath the Son hath life c. This being the over word of the Gospel it will follow that the Conscience of a poor sinner that is fled to Christ for refuge hath good ground of peace and that there is no ground to the Conscience â—ormentingly or anxiously to challenge And this is indeed no small matter and yet no presumption after a sinner hath fled to Christ to quiet himself and to be at peace on this ground A 2d ground of confirmation is the experience of all the Sainâ—s recorded in the Scripture after their faâ—lings and fallings into sin what hath quieted them may also quâ—et us for there is but one way of making peace with God and the taking of that way workes as to the main alike to all Now it s this way that hath quieted them it s the same faith in all and alike precious 〈◊〉 in all as to the kind because it hath the like precious substantial effects in all It is this therefore that must give quâ—etness and boldness to us That which quieted them was a look an often renewed look as guilt was of new contracted through all these types and shadows to Christ all of them had their original and actual pollutions whereby their Conscience was some wâ—y defiled and disquieted yet through application of Christs blood they wan to peace Purge me sayes David Psal. 51. with â—ysop and I shall be clean c. Even when the Conscience was writeing his lybel and he was under challenges for his guilt he had the faith of his interest and attained peace through application of the blood of Christ that was to come signified by purging with hysop For that ground stands sure which is laid down Act 13. 38 39. Be it known unto you therefore men and brethren that through this man is preached unto you the forgiveness of sins and by him all that believe are 〈◊〉 from all things from which ye could not be justified by the law oâ— Moses There is indeed as if he had said a large and long 〈◊〉 and Inditement that Sin and tâ—e Law and the Conscience have against you but be it known unto you that through Iesus Christ remission of sins is preached to you and that through saith in him ye are justified and fred
from the challenges of the Law and from the terrours of justice and of the Conscience even â—rom all things from which ye could not be justified by the law of Moses outward means and misâ—aken law Christ being miskend and past by cannot give freedom but by Christ Jesus ye may have freedom A 3d. Ground of conâ—irmation is taken from the consideration of the excellency of Christ Jesus and the efficacy of his blood from the consideration of the excellency of the Person who steps in and 〈◊〉 his blood for a ransom which being applyed the Conscience ought to be quiet and should not to speak so have a face to lay any thing to the Believers charge And this is prest in these two Scriptures on these grounds How much more shall the blood of Iesus Christ who through the eternal spirit offered himself without spot to God purge the conscience In which words we have three things to hold out the excellency of this sacrifice 1. The excellency of the sacrifice it self it s a Sacrifice without spot all these Sacrifices under the Law were but types of this Sacrifice and there was alwayes something to be said of them which argued their imperfection but no such thing can be said of his He was never polluted by his wonderful conception by the Holy Ghost he was kept free from the least tincture or touch of that pollution that all Adams Sons and Daughters the Mother of the Lord not excepted descending from him by ordinary generation are defiled with and so was a sacrifice against which severe justice had nothing to object being most exactly conform to the Law of God to the Covenant of Redemption transacted betwixt Jehovah and the Mediator on which this is mainly founded but he was compleatly satisfied therewith as we may see Psal. 40. 6 7â— Where he is brought in saying Sacrifice and offering thou didst not desire all these things were rejected as having no equivalent value or worth in them for aâ—oneing and satisfying provocked divine justice as is clear from the beginning of the following 10. Chap. and down-ward Where the Apostle cites improves and applyes the words of the 40. Psalm Then I said lo I come in the volumn of thy book it is written of me I delight to do thy will O! my God And sayeth he v. 10. By which will we are sanctified through the offering of the body of Iesus The good will of God willing such a thing and accepting thereof makes that we are thus purged and made clean But 2ly Beside the excellency of the Sacrifice we have the excellency of the Preist that offered it O! what pertinent and powerful reasoning doth the Apostle use Heb. 7. To prove the excellency and pre 〈◊〉 of Jesus Christ our great high Priest above and beyond all the Levitical Preists These Priests were temporal he is eternal They were but servants he is the Son They were consecrated without an oath he with an oath according to the order of Melchisedeck They offered many Sacrifices and often He offered but one Sacrifice and buâ— once as it is v. 27. of that 7th Chapter and chap. 9. v. 28. and chap. 10. v. 12. and 14. Whereby he hath for ever perâ—yted them that are sanctified And sayeth he such a high-Priest became us who is holy harmless undefiled separaâ— from sinners and made higher then the heavens 3ly There is the excellency of the Altar on which the Sacrifice was offered up and the Altar is as the Lord sayes that which sanctifies the sacrifice This was the God-head of our blesâ—ed Lord Jesus He through the eternal spirit offered up â—imself Though as man he had a beginning yet as God he had no beginning and through the God-head he offered up his humane nature which had its worth and efficacy from the divine nature to which it was united in his blessed person in these three the worth value and transcendent excellency of this Sacrifice is held out The Sacrifice it self is Christ as man offered up both in his body and Soul The Altar on which it is offered which makes the Sâ—crifice savour so very sweetly to God to be of such value and worth and to be so highly acceptable is the eternal spirit the God head of the second person of the glorious dreadful and adorable Trinity Therefore Acts 20. 28. God is said to purchase or redeem the Church with his own blood not with silver or gold or any corruptible thing as Peter sayes and the Priest is Christ God and man in one person He is the Sacrifice in respect of his humane nature The Altar â—n respect of his divine nature giving value and virtue to the humane nature For though his humane nature was in it self unspotted yet being as such a finit creature the divine nature to which it was united in his person did add thereto such a value as made it in this respect to be of infinit worth and value and he was the Priest in respect of both natures as God man and Mediator for sinners Now these three being put together what imaginably can be more desired for quieting the Conscience then may be had and is here Especially iâ— we add the nature of Christs offices and his continuance in them Having such a High priest over the house of God a Priest living for ever to make intercession for all that come to God by him let us draw near with full assurance of saith For he who cloathed himself with the vail of our flesh hath â—orn the vail and taken down the pertition wall that was betwixt God and us and by his sufferings hath made a new and living way to us through it into the holy of holies and from this that sweet word follows which we have 1 Iohn 2. 1. If any man â—in we have an advocat with the Father Iesus Christ the righteous A high-Priest that hath offered himself in a Sacrifice to satisfie divine â—ustice and a high Priest that lives for ever to interceed for the application thereof hence also most comfortably follows that he is able to save to the uttermost these that come to God through him able to save them from sin from wrath due for â—in from challenges for â—in from unbelief and disquietness of Conscience and to give solid and perfyt peace The 4th and last ground of confirmation which we shall name is drawn from the consideration of the nature of the covenant of redemption in the reality legality efficacy and extent thereof in reference to sinners if there be such a Covenant and paction betwixt God and the Mediator transacted to speak so â—n the eternal counsel of the God-head wherein it is agreed that Christ shall come into the world and take on the sins of the Elect who shall all in time in due time flee unto him for refuge And that they upon their fleeing to him shall have their sins pardoned and that his satisfaction shall be accepted for them as really as if
they had payed their own debt and â—atisfied justice in their own persons had that been possible and if on â—his bargan and transaction all his sufferings are buâ—lt then sure there is in Christs death a most solid and sufficient ground of peace and quietnesse to the Conscience of a finner that hath fled to him and closed with his â—atisfaction even as solid and sufficient as if he had payed the debt himself For it were blasphemâ—e to imagine such a covenant so laid down and for such an end and not to be most real and effectual for reaching the end This covenant being most sure and this being the end of it as it is â— Cor. 5. ult viz. To make him sin for us who knâ—w no sin that we might be made the righteousness of God in him by the same covenant and good will of God Father Son and Spirit concurring to lay down this way of Salvation Christ was made sin for us not against his will but with his will for he was most willing to undergo the work as is clear from Psal. 40. compared with Heb. 10. And this was the reason or rather end for which he was made sin for us even That we might be made the righteousness of God in him That he being found the sinner and dealt with as the sinner we might be declared righteous not as if we had never sinned but that by imputation of his righteousness and Gods gracious accepting of it for us we are reckoned free as if we had payed the debt our selves in our own persons and if the covenant betwixt God and the Mediator had a real effect on Christ Jesus the Cautioner if he really took on our nature and in that nature suffered and payed our debt if our iniquities in the punishment of them did meet on him As it is Isa. 53. The Lord laid on him the iniquities of us all If he drank the bitter cup that we should have drunken and satisfied justice for us then sure the covenant must have a real effect on the other side as to us and we have good and sufficient warrand to believe that God will accept of that satisfaction for believing sinners that lay hold theron for making their peace and that he will as really keep that part of the bargane viz. To mâ—ke the application of Christs satisfaction forth-coming to them as he did the other in exacting that satisfaction from him as many as are now before the Throne are joyful witnesses and glorious Monuments of the reality of this part of the covenant and indeed there is no more legality to speak so in the impuâ—ing of our sin to Christ then there is legality in imputing his righteousness to us in giving us absolution and declaring us righteous through him for there was no ground for justice to have any claime against Christ but the will of God and the covenant of Redemption wherein Christ undertakes the debt and there is no other ground for making his purchase forth-coming to the sinner that by â—aith layes hold on him It s the same blessed design that carries on both parts of the bargan And now putting all these together may we not most confidently say that there is notably good ground for quieting of the Conscince of a sinner that by faith betakes himself to the blood of Christ and that such a sinner may with well-grounded Confidence hope for and certainly expect pardon and absolution as if in some respect he had never sinned We cannot now insist to speak to the Uses of this Doctrine only from this we may clearly see 1. How much sinners are oblidged to God and to the Mediator Jesus Christ and how poor sorry and miserable a life and how comfortless and cursed a death we should have had if he had not laid down a way for purging the Conscience from dead works even this excellent and wonderful way by his own most precious blood And therefore defiled and guilty sinners would endeavour to make this Doctrine very dearly welcome as Paul doth is 1 Tim. 1. v. 15. When in a transport of holy admiration he cryes This is a faithful saying worthy of all acceptation that Christ came into the world to save sinners O! Believers in Christ prize his grace highly and bless him heartily even with all that is within you that ever the thoughts of this way of relief for lost sinners were in his blessed heart 2ly Since it is most certain that naturally we all have evil Consciences through the debt of sin and defilement of dead works and that through the blood of Christ if we flee to it by faith and take hold of his satisfaction we may get our Consciences purged and our debt as certainly payed as any mans debt is who hath in his Charter-chist the discharge of a Sum he was once owing Then let me beseech you for the Lords sake to make this your great work to get the application of this blood made to your Consciences and to have it on good grounds made sure that ye have by faith made application of it that ye may not live and die in a conjectural and guessing uncertainty about it O! How mightily momentuous and concerning to you through all eternity is it to have your defiled Consciences sprinkled with that blood if it be of concernment to you to have access to lift up your heads with joy and your faces with boldness in that day when the hearts of many shall fall them for fear of those things coming on them and their knees shall smite one against another when their faces shall gather paleness and they shall weep and houl desperatly without all hope Then doubtless it is of your concernment of your incomparably greatest concernment to get your Consciences sprinkled with this blood otherwayes be assured live as ye will and die as ye may this defiled ill Conscience will cleave to you as a girdle doth to the loins of a man and it will yell and roar on you with unconceavable terror and torment It will then be known and acknowledged by many to their everlasting shame and loss and to their endless terror and torment that there was a greatly concerning truth in this Doctrine viz. That the only way how to get a defiled Conscience purged from dead works of sin is by the blood of Jesus Christ. A SERMON on Heb. 10. v. 22. Let us draw near with a true heart in ful assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water THe confident approaching of sinners to God is the great design of the manifestation of his Grace in the Gospel and that they may boldly though humbly draw near unto and have communion with him is the great fruit of Christs purchase the Apostle discoursing here to these Hebrews of the excellent advantages which they had in and by Jesus Christ whereof he gives a short summary and abridgement v. 19. 20 21. drawes thence a
pathetick exhortation by way of conclusion that Believers would make use of and improve these advantages and priviledges in a confident approaching to God Let us draw near saith he v. 22. in full assurance of faith But because there are two things that readily stand in the way of Believers their coming to God he casts in two requisit qualifications of their coming for removing these obstructions and to let us see that though he allow of the well grounded confidence of faith yet he doth not allow of carnal presumption in approaching to God The 1. thing that stands in their way is carnalness and deceit of heart and the qualification which he requires for removing of it is in these words Let us draw near with a true heart Which is not to be understood of a simply siâ—less heart but of a sincere honest and upright heart a clean heart loathing and working out the remainder of pollution and impurity for it s opposed to an unclean deceitful and hypocritical heart otherwayes the next words of sprinkling and washing would not be added But because 2ly Believers win not in this life to that perfection in purity and sincerity but still they are conscious to themselves of a remainder of deceit impurity and hypocrisie to be and abide in them so that if they have no more but the testimony of their own purity and sincerity to look to it will be but as one leg to walk upon in their drawing near to God They might therefore object alace We have but little if any thing of a pure and sincere heart he answers this by adding the second qualification Having our hearts sprinkled from an evil conscience and our bodies washed with pure water Which is as he had said wherein soever ye be unclean and defiled and whatever be your impurity deceit or hypocrisie come to the blood of Christ that ye may be sprinkled and washeâ— thereby and then come forward and draw near to Goâ— in full assurance of faith In a word he would have them coming and coming in sincerity and whatever lamented over and loathed deceit and hypocrisie or uncleanness they find in themselves he would not have that keeping them back because there is an efficacy in the blood of Christ to purge away both the guilt and filth of sin and to procure welcome to such as are sincere and single in purifying their heart and way though they be not perfitly pure but many degrees removed from it and because thereof are under many quarrels from God and challenges from their own Consciences he would have such making use of that blood for removing all quarrels and so to come forward This Phrase of having the conscience sprinkled is an allusion to that which we have Exod. 12. v. 7. and 13. Where the Lord being to smite all the first-born of Egypt to prevent the falling of the stroak and plague on the Israelites he appoints them to kill a Lamb and to sprinkle the Lintel and Door posts of their Houses with the blood thereof that when the destroying Angel passed thorow to smite the first-born of the Egyptians he might pass over their houses that were so sprinkled and the force of the allusion is this Mans Conscience in a natural estate is like that destroying Angel and as Israel be-sprinkled the door posts of their houses with the blood of the Paschal Lamb so he would have them to be-sprinkle their hearts with the blood of Christ as Chap. 9. 14. and 12. v. 24. And then their Conscience will not smite them to their hurt but they shall be past over as the Israelits were passed over by the destroying Angel In the words then these two are clear 1. That the Conscience of a person un-reconciled to God is a mighty fearce and terrible pursuer ready to seize on him as the avenger of blood did on the Man-slayer or as the destroying Angel did on the Egyptians And O! but it be a dreadful thing to be obnoxious to Gods wrath and to the challenges accusations throws and pangs of a Conscience that hath just ground of a quarrel against a man who hath nothing wherewith to answer its challenges and accusations 2ly That the efficacy of Christs blood is such that it is able to purge the Conscience of such a man that fleeth to it and to fence and guard him against the wrath of God and the challenges and accusations of his own Conscience so that as it hath no just ground to pursue so it being Gods Deputy it cannot neither will pursue him as Gods enemy it having no warrand from him as its Soveraign to do so but as the sprinkling of the houses of the Israelits with the blood of the passe-over Lamb preserved them from being plagued or hurt by the destroying Angel so there is an efficacy in the Blood of Jesus Christ to purge and pacify the Conscience of the person that in good earnest hath believing recourse to it to preserve him from the stroak of Gods justice and wrath and from the pursuit and accusations of his own Conscience I say when it is had recourse to actually applyed and made use of by Faith We cleared and confirmed these two Doctrines or two Branches of the same Doctrine the other day and now we come to the Use of them which is Fourfold 1. For Information and Direction 2ly For the commendation of the bargan of free Grace 3ly For the consolation of Believers in Christ. And 4ly For advertisement and warning to others For the First Use Ye may see here a main lesson of the Gospel and from this ye may hear glad and joyful tydings to a tossed and troubled Sinner whose Conscience is pursuing him like an armed man nay the Conscience is more terrible when awakned then any the greatest army of men But behold here there is a way to win to peace under these tossings and troubles and to a calme in the midst of that terrible tempest and storm to an escape and deliverance from the hot pursuer and avenger of blood as it were a city of refuge to flee unto even the blood of Iesus Christ that speaks better things then the blood of Abel even that blood of sprinkling that speaks peace when it is applyed by Faith In prosecution of this Use we shall a little clear thâ—se three 1. What a sinner lying under the lashes of his Conscience coming to this blood may expect 2ly How he may attain that which he may warrantably expect 3ly when he may and ought in a more especial manner to make use of it As to the First viz. What a Conscience-tossed and troubled sinner may expect by fleeing to the blood of Christ Gods rich and liberal allowance on him is drawing â—ear to him with full assurance of faith coming to him with confidence and boldness as a Father in all his worship-addresses and applications The meaning is not That the sinner under a quarrel fleeing to this blood hath no ground of humiliation
which the Apostle holdeth furth Philip. 3. 9. Where he sayes That I may be found in him not having mine own righteousness which is of the law but that which is through the faith of Christ He supposeth justice to be pursuing him and that nothing he can do for himself will divert justice its persuit nor secure him against it That he is a lost and gone man iâ— himself he rests not on the discovery of his lost estate but seeks to be found in him not having his own rigâ—ousness which is by the Law but the righteousness whiâ— is by faith in him This is the ground that gives peace with God and should quiet the Conscience but wheâ— the sinner hath taken this way if the Conscience be not yet quieted and calmed there is something further necessary as first the actual renewing of that application to Christ to get not so much a new pardon as a new extract of that pardon which he received in his first fleeing to Christ that by this renewed application of faith to the blood of sprinkling he may also quiet the Conscience so that when the man is fled to Christ and at peace with God if he have not peace in his Conscience he is to cast a renewed look to the promise and to act faith of new on Christs blood to hold it furth as it were unto and to lay it before his Conscience taking with his sin yet holding still by it that he is fled to Christ and on that ground making use of the promise for the renewed pardon of sin through his blood in this respect faith is called Eph. 6. 16. A shield Take unto you sayeth the Apostle the shield of faith whereby ye may quench all the firy darts of the devil when the challenge is cast in on the Conscience it as it were burns the Believer even as a firy or poysoned dart thrown into a mans body burns and inflames it But faith goes to the fountain of Christs blood to the covenant and promises and draws out of these wells of salvation bucketfulls as it were to quench it or when a challenge comes in backed with temptation it makes use of the promise and blood of Christ to answer it and so faith is as a shield or targe to kepp the dart and beat it back it makes the Believer say I cannot satisfie for this sin but here is a promise of pardon to the man that is fled to Christ and to the blood of sprinkling as I am and makes use of Christ in the promise for renewed intimation of pardon or for renewed pardon as new guilt is contracted And thus he is keeped quiet that the challenge wins not in so sar nor goeth so deep as to sting him in his vital parts to speak so the heart of his peace and quietness is keeped still alive tâ—ugh he be in quick and sharp exercise under the challenge 2ly Because challenges will not soon nor easily be got removed nor the Conscience quickly and without difficulty calmed as we see in that fore-mentioned instance of David Psal. 51. There is need therefore of continuing in the fight and of drawing conclusions from solid and undenyable premises and grounds to quiet the Conscience and ward off challenges so as they may not wound and quite marr peace as Paul doth Rom. 8. 1 2. It might have been said to him Thou hast been complaining of a body of death and that with thy flesh thou servest the law of sin and is not that a grievous challenge against thee It is true as if he said But there is no condemnation to them that are in Christ That is the making use aright of the targe or sheild of faith But to put the matter out of doubt he goes on and subsumes and draws the conclusion for the words are applicative to himself and spoken with a considerable regard to his own particular exercise set down Chap. 7. I by faith am fled to Christ for resuge and so am in Christ and therefore there is no condemnation to me and indeed when ever challenges come in from sense and Conscience put through other or mingled together as it were blown upon by temptation which will pursue the Believer hardly It s needful to reason from the grounds of faith to ward off the blow and to queit the Conscience And this though it be a reflex act of faith which does not justifie yet it serves to reason the Conscience into peace and calmness and there is need of faith acting thus reflexly though not as I said to justifie yet to bring home the peace and comfort of Justification and renewed extracts and intimations of pardon 3ly It s necessary that Believers quiet themselves positively by comforting confirming themselves In the faith of what the promise speaks and in the hope of what they have to expect The difference betwixt the former and this is that in the former we draw home answers from the grounds of faith to ward off the dint and bitterness of challenges but that is not enough throwly to calme and settle the soul therefore the latter is also needful that the soul positively draw in peace and consolation to it self by believing Which as it is Philip. 4. is able to guard the heart and mind through Christ Iesus and we conceive this to be Davids exercise Psal. 51. Where by exercising his faith on the promises and on the blood of the Messiah to be shed and by wrestling for the intimation of pardon and peace he labours not only to get his Conscience calmed but even filled with consolation and because the promises are often somewhat wersh and tasteless to say so if not seasoned and quickned by Gods voice going along with them and putting favour and life in them This is the voice of joy and gladness which he would so fain hear Therefore the Believer insists with God thus to be-sprinkle his Conscience and as he looks to the righteousness and blood of Christ for Justification so he looks to it for calming of the Conscience and this is in effect to be beholden to free grace as for pardon of fin so for peace and calmness of Conscience without which any other thing will not do the turn As for the 3d. thing proposed to he spoken of viz. The times or seasons or the cases wherein the Believer may and ought in a special manner to make use of his liberty and boldness in drawing near with full assurance of faith There is no question but a Believer who hath made use of Christ for pardon of sin and Justification may also and should make use of him and his blood for the sprinkling his Conscience that he may come to God with boldness and confidence and there is no case wherein a Believer may not aim at this but more especially he should in these cases As first when he is fallen into more gross guilt as David was psal 51. 2ly When that gross guilt and grievous sinning is
conscience in all things willing to live honestly Heb. 13. v. 18. And if at any time the Conscience of the Christian be defiled and wounded by new contracted pollution and guilt and challenges begin thence to arise and to disturb the peace and sweet repose of the Soul there would be on all such occasions fresh believing applications made to the blood of sprinkling that thereby the heart may be sprinkled from an evil conscience and the Conscience purged from dead works to serve the living God and endeavours would be renewed in the strength of grace to walk more tenderly without offence toward God and toward men toward which these Sermons abound with varietie of choice and excellent directions and helps Thirdly and more particularly we would study to have our Conscience well and throughly informed by intimat acquaintance with the minde and will of God revealed in the Scriptures of truth as to all things that we are called to believe and do so that it may be in case to discharge its office and dutie aright whether in Dictating or in Testifying or in Iudging an ill informed Conscience especially where there is any zeal or forwardness strongly pusheth and suriously driveth men to many dangerous distracted and destructive practices hath not this driven men to kill the servants of Christ as himself foretold and in doing so to think that they did God service did not this hurry on Paul before his conversion to persecute Callers on the name of the Lord Jesus and to make havock of the Church by drawing and dragging the disciples both men and women bound to Prison and by cruel persecuting of them even to strange cities compelling them to blaspheme so exceedingly mad was he as himself confesseth against them O! what terrible and tragical things hath this set men on to do and what mâ—d work hath it made in some places of the world beside many lesser impertinencies extravagancies and disturbances in particular Christian Societies Fourthly We would endeavour to have the Conscience deeply impressed with due and deeâ— vâ—neration aw and dread of the Majestie of God the supream Lord of and great Law-giver to the Conscience whose Laws and Commands are only properly directly immediately and of themselves obligatory thereof because the Consciences and Souls of men are properly subject only to God and because the Law of God written in the hearts of men and in the Scriptures is the only rule of Conscience and moreover because men cannot immediately judge the Conscience nor know they the secret motions thereof and finally because he can only inflict spiritual punishment on the sinning Conscience all the Laws and Commands of men in what ever capacitie are only obligatory of the Conscience mediatly indirectly and consequentially viz. in so far as they are consistent complyant and agreeable with the Laws and Commands of the absolutely supream Law-giver or not repugnant thereunto for certainly he hath not given a dispensation to any power on earth Civil or Ecclesiastick to countermand his coÌ„mands or to enjoyn obedience â—o commands contrary to or inconsistent with his own whose commands are immediately and inviolably binding of the Consciences of Superiors and Magistrates though the greatest Monarchs on earth as well as of Inferiours and Subjects all without exception being Inferiours and Subjects to him Yet such Laws of men as do either press or declare the Commands and Law of God and make for the conservation and observation thereof oblidge in Conscience because such Laws as they are such participat of the nature and force of the Divine Law and because the Law of God doth directly and immediately command subjection to the Superior Powers therefore even in reference to theâ—â—njust Laws and such as are repugnant to or 〈◊〉 with the divine Laws Subjects are oblidged in 〈◊〉 not to reâ—use obedience to them out of any contempt of lawful authority let â—e to discaâ—m anâ— renounce the same as some poor seduced and deluded persons do in these dayes â—ther ouâ— of ignorance or humour or misguideâ— zeal to the great reproach of Religion not to admit 〈◊〉 any thing that mâ— have in it the 〈◊〉 appearance of offence and scandal that way because the contempt oâ— lawful authority and the â—andal of others are in themselves sins against the Law of God yet still as no â—eer humane laws do directly immediately and of themselves as I said bind the conscience so neither hath God given a power to any of the Superâ—our Powers on earth to enjoâ— obedience to commands that are cross to his own â—njunctions which all are oblidged indispensably to obey And therefore it is not only sâ—range but even stupendious for any Christians especially such as pretend to be Protestants confidently to assert and bolâ—â—o publish to the world as Mr. Hobbs doth in his Leviathan a book designed by him as I have been informed to complement Cromwel against the writâ—rs own Conscience such as it was p. 168. That no private man is judge of good and evil actions in a Common wealth under civil Laws and that the meaâ—ure of good and evil actions is the Civil Law of actions civilv good why not but of actions simply good and evil as his assertion carries whâ— what reason or shâ—dow of reason God never having given noâ— assigned such a rule we may thus throw away ouâ— Bibles as the rule of good and evâ—l aâ—ions and all betake our selves to the Civil Law as the only Rule and the Legis lâ—tor the alone Iudge since he may as well divest a man of humane nature and un-man him as deprive him of a privat Judgement of discretion or of a private discreâ—ive Judgement in reference to his own actions the soâ—er exercise whereof is no assuming to himself in â—he least the capaciâ—e of a publick Judge and it at any time in any thing relaâ—ing to â—is 〈◊〉 acts this Judgement of private discretiâ—n fall to thwart the Law or publick Judgement he advenâ—es on that cum pericâ—lo or on his peâ—l but it cannot in reason utteâ—ly rob him of it since as is said he can as soon cease to be a man or a rational creature as to have that quite denyed him or taken from him to what end or purpose should he be priviledged with this above brutes iâ— the exercise of â—t shall be for ever suspended in the Members of Kingdoms and Common-wealths as almoâ— all men in the world are what sound and Orthodox Divine or sound Christian Lawyer ever taught such Doctrine The learned doctor Ames tellâ— us in the 4. Co olary and very last words of his first book of Cases of Conscience that Interpretatio Scripturae vel judicium â—scernere voluntatem Dei pertinet ad quemlibet in foro conscâ—tiae pro 〈◊〉 And page 169. of the fore-cited book the same Hobbs sayes That he who is subject to no civil Law sinneth in â—ll that â—e doth against his conscience yet â—t is not so with him who liveth in a common