of all our carriage and particular actions and so it is looked on as some way different from us hence it is called a Testimony the testimony of our conscience Hence also a man will appeal to his Conscience and it doth when in any measure in exercise impartially and incorruptly bear witness and a manâ— Conscience will speak against him as if it were at all no part of him neither can he command it silence however then we call it It 's a power deputed in the soul of man by God taking orders from Him and fâ—om His revealed will and word and accusing or excusing the man as He directs It 's called Prov. 20. 27. The candle of the Lord it is above man in its sentencing and accusing and will not be commanded by him To clear it yet a little further there are in Conscience these Three things 1. There is the laying down of some ground such as the Law or the word of God by which it puts a man to tryal which is That we call the major or first proposition of the Argument As we may see in Iudas when his Conscience wakened it layes down this ground which is done by light he that is guilty of innoceat Blood hath broken the Law of God and may expect horrible Wrath. 2. There is an assuming which is the minor or second Proposition of the Argument or the Assumption if the man be guilty of such and such sin As thus But I Iudas am guilty of Innocent Blood and have broken the Command of God and this the Conscience by it's Testimony confirmeth Then 3. It draweth the Conclusion and speaks forth the mans Lot and gives out his Doom what he may expect as in the present instance thou Iudas mayest expect horrible Wrath from God this Conscience applyes and layes home unto him every Conscience hath these Three in less or more The way of Conscience its Reasoning and Concluding is different from a mans Knowledge and Light For a man may see Sin and not be touched with it It dâ—ffers likewise from the memory For a man may remember that which affecteth him not It differeth from Self-examination for that if it be meeâ— examination brings a man only to know that he lyes under such and such Sins so and so circumstantiaâ—ed though it make use of all these Three as it's Instruments yet it goâ— beyond them and hath a Pricking Stinging Paining Power It Accuseth Sentenceth Smiteth and sharply Censureth Whereas before Conscience act it's part a man may look often on his Sins and yet but overlook them And as to things that are right Conscience doth not only or barely look on them but it hath an approving Testimony which proveth comfortable there is such a thing as this in every one of you which will let nothing pass but more or less will take notice of it and either accuse or excuse you for it As to the 2d The use of Conscience or the Ends wherefore God hath put this in Men and Women which I shall draw to Three heads that may be as so many Reasons of the Doctrine 1. He hath done so for this end that by it he may keep up his Soveraignity Power and Terribleness and keep men under the awe and dread thereof For this which is called Conscience will make the stoâ—est to tremble it will Write and Impress so vâ—vely and deeply these great Truths that none shall be able to blot them out that there is a God that there is a Judgement to come and that all will be called to Reckoning which none will get eschewed It will fix and fasten such self-convictions on Sinners as will make them un-avoidably condemn themselves So Iohn 8. 9 10. When the Scribes and Pharisees bring a women taken in adultery to Christ intending thereby to trap and insnare him He sayeth He that is without sin amongst you let him cast the first stone at her Whereby their Consciences were made to bear such faithful Testimony against them and to carry such terror with it that they were all forced to steal away one by one and yet they needed not to have thought shame on account of any thing we hear men could have challenged them for But Conscience had such an awe and force on them that there was no resisting of it Scripture-history does also tell us that such is the power and force of Conscience when it is awaked that it will make the knees to smite one against another even of a Belshazzar and will make a Gouernour Felix to tremble A Second end is That God may hold Men and Women at their duty in going about these things which are commanded and prescribed by him and in abstaining from forbidden sins For if there were not some awe from Conscience what extravagancies would they loosly run into who have no fear of God and of his Word And thus Conscience hath a force to put men to duty in these respects 1 It discovers Duty and holds it before them when the Lord hath commanded to Pray read the Scriptures to keep the Church and wait upon Ordinances dispensed there to keep holy the Sabbath day c. Conscience puts a man in mind of these and when he neglects any one of them will say to him thou shouldest be in another place or about other work so when Davids heart smote him it helped him to see his Duty 2. There is an obligation to Duty laid on by Conscience so that the man cannot shift it he cannot he dare not say such a thing is not my duty for Conscience beareth it in and layeth it on him convincingly 3. There is an efficacy in Conscience to pouss to duty from this comes that restlesness and disquiet that is often in Men and Women when duty is omitted that they can have no peace till it be gone about 4. Conscience inviteth to duty by promising peace upon the performance of it On the other hand Conscience hath influence to restrain from Sin 1. By discovering such and such a thing to be Sin and though the Soul would notwithstanding endeavour to digest it yet Conscience makes a challenge to go down with it 2. By threatning the Sinner when it 's warning is neglected and not taken telling him that he shall repent it one day and that it will make him repent iâ— 3. By taking away the sweetness of Sin and leaving a sting in place of it as when Achab killed Naboth it said Hast thou killed and also taken possession And from this arise challenges and fears of the execution of threatned Judgements which quite mar the comfort the man expected in the enjoyment of such and such a thing in all which it keeps a majestick and stately divine way becoming Gods deputy and bears witness for him against the Sinner A 3d. end is To abbreviat as it were Gods process in judging men to justifie and clear him and to make way for his Sentence whatever it be 1. It conduceth 〈◊〉 it were to
sheweth 1 Cor. 19 19. 7ly Their Error or mistake may be continued in long and Believers may not only fall hastily or on the sudden in an Error of Judgement or into a wrong practice but they may live and ly long in it It 's like that of Iobs Friends ended not in a day nor in a moneth and that of the Fathers was for many years together and that also of the Apostles was for several yea they may continue so long that they may die in it and never come to so much clearness as once to know that they were wrong though I say not that they may die in such an Error and mistake un-pardoned yet they may die in unclearness as to the things being an Error yet without prejudice to their Salvation having an interpretative and virtual repentance of every thing that is wrong and sinfull in them and so of all among the rest As the Patriarchs and many Believers in Pauls time went to heaven who yet very probably did die without coming to be clear in that particular wherein they were mistaken or differed from others who were in the right shall we think that two godly men living and dying in some difference of judgement about somewhat not necessary â—o Salvation wherein yet the one of them must be wrong die not well and in the Lord for all that God forbid neither can there be any reason given why they may not die in that wherein they lived so long though indeed at death they may come to be more impartial in weighing the grounds of the difference and mistake 8ly This may be for some generations as was that mistake of the Patriarchs and so it may continue not only in mens own lifetime but in after generations the mistake may be propagat as in the Primitive Times some of their debates were not soon altogether hushed and worn out 3dly These things being wonderful in themselves we shall come now to enquire a little into the reasons of this and they are of Two sorts 1. Some speak sinful infirmity in men even godly men 2dly Others speak Soveraignity in the holy God For the First sort that speak infirmity in us and are culpable causes of the thing They may be these 1. Ignorance and Unclearness in the Understanding and Judgement for the most eminent Believer in his best Condition Knoweth but in part and as his Judgement is mistaken so readily will his Conscience be which accuseth or excuseth according as the Judgement is informed Conscience pre-requireth and some way pre-supposeth Knowledge And therefore the man that wanteth knowledge is called weak so the Conscience of the weak Brother is spoken of Rom. 14. And 1 Cor. 8. that is weak through want of Knowledge 2ly The best and most eminent Believers have a remainder of Corruption in them and therefore are in hazard and in a manner ready to side with and intertain a mistake if Believers were free of Corruption it might be thought impossible that they should thus Err but that will not be till the Soul be separated from the Body so long as Corruption remaineth there will be a hazard and readiness in so far and in some things to mistake and to follow the misguiding of a mis-informed Conscience 3dly Believers are sometimes rash and hasty in drawing a sudden Conclusion and too negligent in previous trying taking that for Gods mind which is not so indeed as may be seen in Samuel who taketh Eliaâ— for Gods anointed and in Nathan who approveth of Davids resolution to build the Temple not only as it was a good work in it self but as his present duty much of their Error flowed from haâ—e As he sayeth in another Case Psal. 116. v. 11. I said in my haste all men are lyers 4ly There may much of this evil arise from the suffering of a prejudice to sit down or setle when a Believer is prejudged he may hear many things and not take them well up so the Disciples had drunk in a prejudice at the Cross and therefore when Christ spoke of Suffering to them it 's said they understood him not 5ly Believers are sometimes un-aware ingadged in a Conclusion that byasseth their light and maketh their Conscience partial as in searching and finding out what might clear them so in seeking out grounds to maintain their Opinion by Thus Iobs Friends did first apprehend and take up Iob to be an hypocrite and accordingly thought it their duty to bear in the Conviction of it upon him and to maintain that Conclusion they wrest Gods providence and dispensation not against their present light nor it may be from a former Error so much as from the prejudice they had drunk in 6ly Believers may think themselves to be right when they are wrong because of a general Custome or Opinion of such a thing among other Believers taking such a thing to be the Judgement of others they ingadge in it without tryal or debate which is given as the reason of the Patriarchs their so long continuing in Polygamy viz. That it was become customary and habitual 7ly Beside the instances we gave the last day which might also be reasons Believers out of their respect and love to a good end may think that such or such a mids is good and warrantable without so particular examination of the nature of the mids especially if it be not grossely or manifestly sinfull because they think that such an end is warrantable as it may indeed be and yet every mids is not so though when the end is good the midses are often with too little care search and solicitude adventured on as Nathan thought it a warrantable thing to build a Temple to God and so indeed it was and so questioneth not but that it was Davids duty and here he was mistaken For the 2d sort of Reasons They are such as are drawn from Gods Soveraignty who hath some soveraign and holy ends and designs in such a Dispensation viz. in suffering Believers to be and abide long under their mistakes As 1. It may be so ordered to humble all Flesh and to make all know their nothingness and to learn that lesson which is taught Isa. 2. ult Ceass ye from man whose breath is in his nostrils for wherein is he to be accounted of It would seem that Believers might be laid weight upon and lipned to if any might be so but all flesh is grass saith the Holy Ghost which holds true in some respect even of Believers as well as of others This preacheth and proclaimeth mans infirmity when most eminent Believers are not exeemed from falling into mistakes and from continuing therein 2ly It may â—e so ordered to make all others walk in fear and to study watchfulness the more and withall to lippen less to themselves and more to God These things says the Apostle 1 Cor. 10 speaking before of the miscarriages of Gods professing people from every degree whereof it 's hard to say that the godly themselves
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
hast said unto the Lord thou art my Lord This is the language of the sincerity of the heart testifying by the Conscience or Conscience answering the sincerity of the heart 3ly There is a Power in the answer of the Conscience which is subsequent unto and followeth upon the Action when done either approving or disapproving either accussing or excusing either absolving or condemning called the Recognoscing or Examining of the Conscience which is done when Conscience putteth the man's deed or action when performed to the Tryal and having tryed it passeth Sentence on it Thus Conscience representeth God as Iudge and as a just Judge Now all these Three being in the Conscience viz. a power of Counselling Commanding and Dictating to a man what he should do a Power bearing Testimony concerning the manner of his doing and a power of Recognoscing and Examining after he hath done It telleth us plainly that there is such a thing as Conscience declaring it's mind and giving an answer to men concerning their duty in what it is put to give an answer about else they could not know it's mind The 2d Ground is taken from the clear and manifest effects of Conscience it 's testifying or answering What I pray maketh a restlesness in the bosom of people but Conscience its Challenging or Reproving what causeth tranquility and peace within when Reproaches and Revilings are without but Conscience bearing witness to the man of his innocency in and his being free of these things wherewith he is charged And what is it that lâ—yeth on a restraint and bond as it were on the mans Spirit as Paul sayeth of himself Acts 20 22. I go hound in the spirit to Ierusalem but the Conscience It is not only the weight that floweth from the word of God but also the weight that floweth immediately from the Conscience joying with and backing the Word Now if the Conscience had not a direct and distinct language or answer to give to men about their actions there could be no such effects following it The Uses are Two The 1. for Direction The 2. for reproof The Use for Direction is That seing there is such a thing as the answer of the Conscience whereby it maketh known it's mind when it is asked concerning our way we ought if we believe that we have Consciences to put them to answer and to observe what they say and what answer they return If Conscience hath a Language I say again let us put it to speak out and let us be very ready and attentive to hear what it speaketh To clear this a little We would consider that there are Two things in a Christian walk in reference to this correspondencie which a man should keep with his Conscience The 1. which is universal and irresistable is when the Conscience asketh men or putteth questions to them such as Why did you this or that Why did you leave this or that undone As it is 1 Cor. 10. 25. Asking no question for conscience sake That is asking no question for answering of these questions which Conscience will ask The 2d is When men ask questions at their Conscience to prevent it's questioning of them as indeed we should be taking pains before hand to know and take up the language of our Conscience concerning our practice in this and that and the other particular that it may have no just ground of Challenge against us I shall instance this in Three things and hold at the First for the time 1. We should observe the language of Conscience before we put our hand to any Duty 2ly We should observe the language of Conscience in the interim or in the very time of our going about Duty 3ly We should observe the language of Conscience concerning Duty when we have done and gone through with it In which my meaning is not 1. That we should in clear and necessary Duties start or put questions but that in things indifferent in their own nature and in such Duties as are necessary and do semper or ever oblidge though not ad semper or in all differences of time but only hic nunc now and then to wit at due and seasonable times or as to the right timing of these necessary Duties for every thing is beautiful in the season thereof Wherein a great part of our work along our whole life lyeth the answer of our Conscience should be observed For though many conditions stations and actions be lawful yet Conscience decideth whether I be called to such and such a station and condition of life and whether such a thing be a Duty to me at such a time and how it ought to be gone about as to the manner Neither 2dly Do I mean that we should in these things expect any extraordinary thing or somewhat more then an ordinary impulse of Conscience laying on a sort of constraint or necessity on us in an immediat way which would be dangerous But my meaning is shortly this that there is a possibility in Gods ordinary way to know what Conscience sayeth to them that will observe the answer of it both before in and after Duty and that we should aim and endeavour to understand and take up that For further clearing of this Use we shall speak a little to some Five or Six Questions As namely 1. What this answer of Conscience is 2dly How the Conscience giveth it's answer 3dly What is called for from men to find out this answer 4ly How this answer of Conscience may be discerned 5ly If this answer of Conscience be discernible at all times 6ly What is to be done in such cases wherein the answer of Conscience is not so clear as men would have it For the 1. What this answer of Conscience is I answer in short That it is distinct from a mans inclination from his affections and from his naked Judgement or Light There is something in a mans natural inclination that is ready to swey him to this or that but that is not Conscience There is also something in a mans affections as in that which he feareth or desireth and loveth that may swey him neither is that Conscience but often that which is contrary to Conscience There is likewise something in mens Light from which alâ—o Conscience differeth because an natural and un-regenerat man that maketh no Conscience of his wayes may notwithstanding have a light in his Judgement by which he is put to come to Church anâ— possibly to pray and do other Duties and yet it may be from no answer or dictat of Conscience that he doth these Duties We conceive therefore that this answer of Conscience is something different from and beyond either Inclination Affection or bare Light and that it is Light and Conscience going joyntly together or some conclusion drawn from the Word for we are speaking here of Conscience as it is in people living in the Church under the Ministry of the Word that such a thing is Duty and Conscience thereupon putting on
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
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
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