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
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
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
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
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