from the challenges of the Law and from the terrours of justice and of the Conscience even â—rom all things from which ye could not be justified by the law of Moses outward means and misâ—aken law Christ being miskend and past by cannot give freedom but by Christ Jesus ye may have freedom A 3d. Ground of conâ—irmation is taken from the consideration of the excellency of Christ Jesus and the efficacy of his blood from the consideration of the excellency of the Person who steps in and 〈◊〉 his blood for a ransom which being applyed the Conscience ought to be quiet and should not to speak so have a face to lay any thing to the Believers charge And this is prest in these two Scriptures on these grounds How much more shall the blood of Iesus Christ who through the eternal spirit offered himself without spot to God purge the conscience In which words we have three things to hold out the excellency of this sacrifice 1. The excellency of the sacrifice it self it s a Sacrifice without spot all these Sacrifices under the Law were but types of this Sacrifice and there was alwayes something to be said of them which argued their imperfection but no such thing can be said of his He was never polluted by his wonderful conception by the Holy Ghost he was kept free from the least tincture or touch of that pollution that all Adams Sons and Daughters the Mother of the Lord not excepted descending from him by ordinary generation are defiled with and so was a sacrifice against which severe justice had nothing to object being most exactly conform to the Law of God to the Covenant of Redemption transacted betwixt Jehovah and the Mediator on which this is mainly founded but he was compleatly satisfied therewith as we may see Psal. 40. 6 7â— Where he is brought in saying Sacrifice and offering thou didst not desire all these things were rejected as having no equivalent value or worth in them for aâ—oneing and satisfying provocked divine justice as is clear from the beginning of the following 10. Chap. and down-ward Where the Apostle cites improves and applyes the words of the 40. Psalm Then I said lo I come in the volumn of thy book it is written of me I delight to do thy will O! my God And sayeth he v. 10. By which will we are sanctified through the offering of the body of Iesus The good will of God willing such a thing and accepting thereof makes that we are thus purged and made clean But 2ly Beside the excellency of the Sacrifice we have the excellency of the Preist that offered it O! what pertinent and powerful reasoning doth the Apostle use Heb. 7. To prove the excellency and pre 〈◊〉 of Jesus Christ our great high Priest above and beyond all the Levitical Preists These Priests were temporal he is eternal They were but servants he is the Son They were consecrated without an oath he with an oath according to the order of Melchisedeck They offered many Sacrifices and often He offered but one Sacrifice and buâ— once as it is v. 27. of that 7th Chapter and chap. 9. v. 28. and chap. 10. v. 12. and 14. Whereby he hath for ever perâ—yted them that are sanctified And sayeth he such a high-Priest became us who is holy harmless undefiled separaâ— from sinners and made higher then the heavens 3ly There is the excellency of the Altar on which the Sacrifice was offered up and the Altar is as the Lord sayes that which sanctifies the sacrifice This was the God-head of our blesâ—ed Lord Jesus He through the eternal spirit offered up â—imself Though as man he had a beginning yet as God he had no beginning and through the God-head he offered up his humane nature which had its worth and efficacy from the divine nature to which it was united in his blessed person in these three the worth value and transcendent excellency of this Sacrifice is held out The Sacrifice it self is Christ as man offered up both in his body and Soul The Altar on which it is offered which makes the Sâ—crifice savour so very sweetly to God to be of such value and worth and to be so highly acceptable is the eternal spirit the God head of the second person of the glorious dreadful and adorable Trinity Therefore Acts 20. 28. God is said to purchase or redeem the Church with his own blood not with silver or gold or any corruptible thing as Peter sayes and the Priest is Christ God and man in one person He is the Sacrifice in respect of his humane nature The Altar â—n respect of his divine nature giving value and virtue to the humane nature For though his humane nature was in it self unspotted yet being as such a finit creature the divine nature to which it was united in his person did add thereto such a value as made it in this respect to be of infinit worth and value and he was the Priest in respect of both natures as God man and Mediator for sinners Now these three being put together what imaginably can be more desired for quieting the Conscience then may be had and is here Especially iâ— we add the nature of Christs offices and his continuance in them Having such a High priest over the house of God a Priest living for ever to make intercession for all that come to God by him let us draw near with full assurance of saith For he who cloathed himself with the vail of our flesh hath â—orn the vail and taken down the pertition wall that was betwixt God and us and by his sufferings hath made a new and living way to us through it into the holy of holies and from this that sweet word follows which we have 1 Iohn 2. 1. If any man â—in we have an advocat with the Father Iesus Christ the righteous A high-Priest that hath offered himself in a Sacrifice to satisfie divine â—ustice and a high Priest that lives for ever to interceed for the application thereof hence also most comfortably follows that he is able to save to the uttermost these that come to God through him able to save them from sin from wrath due for â—in from challenges for â—in from unbelief and disquietness of Conscience and to give solid and perfyt peace The 4th and last ground of confirmation which we shall name is drawn from the consideration of the nature of the covenant of redemption in the reality legality efficacy and extent thereof in reference to sinners if there be such a Covenant and paction betwixt God and the Mediator transacted to speak so â—n the eternal counsel of the God-head wherein it is agreed that Christ shall come into the world and take on the sins of the Elect who shall all in time in due time flee unto him for refuge And that they upon their fleeing to him shall have their sins pardoned and that his satisfaction shall be accepted for them as really as if
natural mans performances were never so specious and splendid yet before God they are but dead like a carcase that wants life So that though the greatest heap of prayers and of other duties should be found with a meerly natural man they are but like to these Apples which as its storied grow at or about the lake of Sodom Which appear beautiful to the eye but so soon as they are touched with the hand they presently fall into ashes so the very best of natural mens works how shineing soever are but dead works before God Therefore by the way ye would know that there is a great difference betwixt dead works and living works And that there are many things that present fair are pleasant to look upon which yet defile the Conscience ah How many men and women are there even living in the bosom of the visible Church who are in as great danger from and by that which seâ—ms at first blush to be somewhat as by that which is reâ—ly and obviously nothing all such works are but empty shews counterfiâ—s and very cheats they have no Soul 〈◊〉 Lâ—fe in them being 〈◊〉 destitute of any 〈◊〉 principle or end however the world of proâ— of Reâ—igion do to their own ruine place all their Religion in them If we consider the influencing effect of these dead works on the Conscience We find it here to be that they pollute and defile it as a clear Spring is mudded and defiled by the soul feet of Beasts going thorow it even so is this Dâ—vine thing the Conscience defiled by sinful 〈◊〉 in it which make it to become as it were a cage for every unclean and haâ—eful Bird or rather as a hold of every â—oul Spirit these Lusts as so many â—oul Spirits swarming in it pollute and defile it whereby it becomes qâ—ite another thing Whence we may draw these two Observations The 1. Whereof is That dead works or sins continued in do polluâ—e and defile a manâ— Conscience They make as I just now said a clean and 〈◊〉 Conscience to become polluted and filthy so that yeâ— ever saw a face more full of foul spots more deformed by them then the Conscience is polluted by these dead works defiâ—ing sins Therefore is this word to purge the Conscience used there which is rendred to cleans Ephes. 5 26. That he might sanctifie and cleanse his Câ—urch and as simpolluâ—es the man in all his powers and fâ—culties so proportionably it polluts him in his Conscience which is deeply polluted before it be purged and cleansed by the blood of Christ For clearing of it Consider that there is a threefold pollution that follow◠〈◊〉 in the Conscience 1. In respect of a mans State 〈◊〉 〈◊〉 before God it makâ—s him legally unclean as we use to say of a Murderer or a Thief or any 〈◊〉 〈◊〉 when found guilty by an Assize that such a person is filed so a man by committing of sin is 〈◊〉 guâ—lty obnoxious to punishment Iyable to wrath even the eternal Wrath of God because of it This is a legal Pollution or defilement 2. In respect of a mans present peace and tranquillity of Conscâ—ence for though he be in a justified and clean state and hath it may be win at clearness of his interest in God and to peace and tranquillity in his Conscience so that his peace hath run as a clear smooth and still River or Stream the letting in of sin is like to the driving of a herd of Cattel thorow a clear running Stream whereby it is mudded and troubled so that in stead of Peace there come in disquieting Challenges and in stead of clearness much confusion as we may see in the sad instances of several of Gods Saints as particularly in David after his fall who therefore Psal. 51. prayes to be washen from this filthiness both from the guilt and from the pollution of sin and for peace That God would restore to him the joy of his Salvation 3. In respect of a sinful propension and inclination to more sin which follows upon every sin so that by frequent falling into sin the very nature as it were of Conscience is altered that of a loather of sin it becomes a lover of it and licks it up as a Dog doth his Vomit and with the Sow that was washen returns to wallowing in the mire as the Apostle speaks 2 Pet. 2. ult When a person is seemingly washen and returns to the same sins that he was given to before his Conscience becomes so filthy that it can digest the filthiest and most loathsom sins it can swallow them down and glut them over to speak so and never challenge nor quarrel for them In this sense the Apostle says Tit. 1. 15. To the pure all things are pure but to these that are defiled and unbelieving there is nothing pure but even their mind and conscience is defiâ—ed The man that follows a course of sin his Mind and Conscience is defiled not only in respect of contracted guilt and in respect of the want of peace and comfort But also in respect of utter indisposition for duty and of a sinful inclination to more sin so that it becomes hardned and cauterizâ—d There is such a contagion in sin that it defiles and pollutes the Conscience all these wayes that whereas it was before pure It becomes now like a person that hath the Botch and many Boils and putrifying Sores running in him Only we would distinguish here betwixt this pollution of Conscience as it is total in an unrenewed man and as it is partial in a Believer a Believer may be defiled in Conscience when he is offended and stumbled so as to be tempted by the example of others to do some thing wherein he is not clear as some were 1 Cor. 8. verse 7 and 10. His Conscience is thereby mudded jumbled and troubled and his peace marred yet he hath not a total and universal defilement of Conscience And therefore the effects of that uncleanness pollution and defilement follow not totally and universally oh him I shall only say for Use of this 1. O! that ye knew what an abominable thing sin is and how dreadfully dangerous it is thereby to defile and pollute the Conscience which is the most noble thing in you sin would sure be more abhorred and fled from It s really a wonder that men should love dead Works so well when there is no Botch nor Plague so infectious and contagious so hurtful and destructive to the Bodies as it is to the Souls of men 2 This we may also see that it s no marvel that men who are given to sin be hard to be wakned and reclaimed for continuance in sin makes the Conscience full of holes as it were that all slips and falls thorow it or as the Apostle speaks it makes the Conscience to become cauterized fenseless and feelingless as the flesh is that a Chirurgeon designs to consume away so I say continuance in sin deadens and
HEAVEN upon EARTH In the serene Tranquillity and calm Composure in the sweet Peace and solid Joy of a good CONSCIENCE sprinkled with the Blood of Jesus and exercised always to be void of offence toward GOD and toward MEN. Brought down and holden forth in XXII very searching Sermons on several Texts of Scripture to that purpose Wherein many weighty and momentuous Cases of CONSCIENCE greatly influencing a tender Christian walk are Soberly Solidly Succinctly and Satisfyingly Discussed Several of which are not readily to be met with in the Wriâ—ngs of other Divines on this Subject By that Learned and eminently Conscienscious Minister of the Gospel Mr. IAMES DURHAM Some-time Preacher thereof at GLASGOW 1. Pet. 3. v. 16. Having a good conscience that 〈◊〉 they speak evil of you as evil doers they may be ashamed that falsly accuse your good conversation in Christ. EDINBURGH Printed by the Heir of Andrew 〈◊〉 Printer to the Most Sacred MAJESTY ANNO DOM 168â— ERRATA Courteous Reader PLease ere thou read to correct these few escapes of the Press as page 12. line 36. read grossest for greatest p. 22. l. 36. r. inclination p. 26. l. 20. r. dictateth p. 30. l. 22. r. as for its p. 33. l. 29 delet no more p. 57. l. â— r. of â—ascination l. 2. d. conceat l. 20. r. on for one p. 61. l. 22. r. first for 2d p. 74. l. 4. r. thought p. 75. l. 29 r this for all p. 87. l. 21. r. ordinary p. 99. l. 10. r. thus for think p. 104. l 37. r. only for any p. 119. l. 28. r. not left p. 136 l. 2. r. ere for if p. 142 l. 26. r. persons for people p. 15â— l. 34. r. consideration p. 151. l. 4. r. censor p. 156. l. 29 d. divine p. 182. l. 15 put a point after testimony p. 195 l. 34. r. bâ—ings p. 204 l. 30. r. as for is l. last r. is for s p. 234. l. 20. r. rational creature p. 235 l. 4. r. concerning them by self-examination p. 256. l. 4. r. some way for some nay l. 25. r. had for hand p. 270. l. 5. r. as if he said p. 303. l. 3. r. our selves l. 10 r. repentance p. 308 l. 4. r. allowed p. 309. l. 7. d. full p. 311. l. 11. d. so p. 325. put after sacrifice p. 338. l. 12. r. observe more especialy p. 342. l. last r. persons p. 343. l. 1. r. their for his p. 344. l. last r. them for it p. 348. l. 20. r. a mistaken law p. 353. l. 8 r. he l. 18. d. is p. 358. l. 29. r. creature p. 361. l. 6. r. for making p. 364. l. 8. r. fain Any other lesser literal escapes mis-pointings or misplacings of some very few parentheses as thou wilt pardon so thou wilt easily correct GEneroso virâ— amico suo multis nominibus plurimum Colendo Domino Alexandro Durhamo Domino de Largo Clarissimi Authoris Filio Germano ex multis quos illi Deus gratiosé dederat liberis nunc tantum superstiti qui defunctum patrem virum illum non tantum apud Nostrates sed etiam apud Exteros Celebrem vere magni nominis quamvis non passibus aequis pro suo tamen modulo in vijs Domini serió sequitur egregias has de Conscienscia Conciones Conscionatoris consciensciam tenerrimam plane divinitus illuminatam suaviter spirantes in sinceri amoris tesseram perpetuae observantiae testimonium D. D Johannes Carstares TO THE READERS And more particularly to the Inhabitants of the City of GLASGOW THE Micro-cosme or little World Man a notably curious Compend and â—abridgement as it were of the larger one and the great Master piece of all the visible works of GOD wâ— when he came from under the haâ—d of the Omnipotent Creator in the first Edition a little Model and Representation of the Divine Perfections having impressed on him that blessed and beautiful that amiable and admirable conformity to the Image and likenesse of GOD wherein consisted the preheminency of His Nature above that of all other Creatures in the Visible â—r Sublunary World being one of the great excellencies that a created nature is capable of and a clearer ray of Divine Majesty then his dominion over the other Creatures and which only made him capable of the enjoyment of God as being that which assiâ—ilated to him and brought him to the nearest approaches to Glory All the faculties and powers of his Soul carried this glorious Character vâ—vely ingraven on them His Body also had somewhat of the same Image stamped on it tho not in respect of its figure and shape or natural uâ—e but as an esseâ—l part of his nature it was interested therein by a participaâ— on of original righteousnesse For it was mans person that was made holy tho his Soul was the first proper Subject of that con-created habit and principle of holinesse yet his body as I said as an essential part of his nature did participat thereof by a peculiar communication of that holinesse to 〈◊〉 as far as it was to be influential on moral operations and hereby were the Parts and Members of his Body in that state of innocency and integrity made Instruments and Servants unto righteousnesse and holinesse His Understanding was a lamp of clear and pure light without any the least measure or mixture of culpable darkness or ignorance it was able clearly and distinctly to represent all objects competent for him to know with wonderful readinesse and facility His Will was to say so straight as a rush without any the least sinful crook oâ— sinister byass inclining only and perfectly to that which was good and altogether averse from every thing that was evil there being a thorow agreement betwixt his will and the will of God so that he willed whâ— he willed and â—illed what he â—illed All his Affections moved only and constantly towards right and commanded objects and that with perfection of regularity in all their motions His Memory was of strong retention neither knew he while he remained such what it was â—o forget any thing that was suitable and incumbent for him to remember His Conscience was in excellent case â—o reflect and there being no ground for any challenge reproof or 〈◊〉 it did only commend and applaud in a word it did most faithfully and exactly act the part of God's Deputy following his orders punctually and precisely and so was keeped in an indisturbed calm and perfectly serene tranquilliâ—ie The Members of his body were servants only to righteousness and with holy â—lacrity subâ—erued the soul in all its operations But ah the entring in of cursed sin made a sad sorrowful and stupendious Caâ—astrophe setting oâ— fire as it were the whole coâ—e of nature and putting its very foundations some way out of course and deplorably deâ—acing the curious stately magnificent beautiful and glorious Fabrick of this little 〈◊〉 Man quite vitiaâ—ing and corrupting all the faculties powers and parts
their Religion in that being much darkened and insensibly prejudicat as to their Light when they come up the length or near the length of that light Conscience speaketh and giveth its Testimony accordingly and they have thence a sort of peace but it is not the peace of a truely good Conscience 4. A natural man or a hypocrite may come a great length in respect of the external duties of Religion and may have a kind of a good Conscience in that respect as he may pray and have some moral sincerity in it and â—o as he would â—ain have a hearing and would some way have his heart praying â—ay he may have a kind of delight in approaching to God as it s said of those hypocrits Isa. 58. 2. He would â—ain know what is Duty and what is Sin and he doth not deliberatly thwart with his light in this respect Paul sayeth of himself before his Conversion that as touching the righteousness of the Law he was blameless and Rom. 10. 1. He beaâ—eth the Iews record That they had a zeal of God but not according to knowledge and what I pray was this but Conscience un-informed in and ignorant of the righteousness of God from which ignorance of Christs righteousness and of the way of coming to him it came to pass that they went about to establish their own righteousness So then the natural man or hypocrite when he hath come the length of some honest meaning is disposed to think that he hath done very well and that he hath a good Conscience yet though he may have a good Conscience in some respect or in these respects mentioned and the like yet to have it simply and positively from solid and good grounds giving him a good Testimony is impossible and the reason is because he hath not the Word going along with his Conscience in reference to his whole carriage and in referrence to the principles motives ends and designs of his actions testifying for him and therefore I say he hath not the Testimony of a truely good Conscience For the next Question Wherein is this Conscience defective and what is the difference betwixt it and a believers good Conscience Or how may it be known as differing from an honest Gospel Conscience Answer 1. In respect of its rise there is a defect in the Judgment for if the eye be blind if the understanding be dark the Conscience must be so too They have saith the Apostle of the Iews a zeal of God but not according to knowledge and being ignorant of the righteousness of God they go about to establish their own righteousness However zealous they were of God or others such may be yet they are ignorant in three thingâ— 1. In the extent and spiritual meaning of the Law supposing for instance that a man keepeth the Sixth Command when he is not guilty of any gross act of Murther and the Seventh when he doth not actually commit Adultery or Fornication not knowing or considering that a look arising from the flame of lust within is a breach of that Command and so proportionably in other Commands Even as the Pharisees conformed the Law in the meaning thereof to their own practice and not their practice to the meaning of the Law 2. They are ignorant of the way of Gods righteousness and of that which giveth the Conscience solid ground to speak peace many if they have an honest meaning in their praying reading of the Scripture waiting on publick Ordinances if they put their bodies to some sort of pennance or be ready to give if it were the half of their estates to have their souls safe and if they have a sort of seriousness in all this think that all is well with them and that they have a very good Conscience if this peice of ignorance were well discerned never one soul out of Christ would have peace because none out of Christ have solid grounds of peace for none have their hearts sprinkled from an evil Conscience but these that are in him 3. They are ignorant of their particular case they know not what sins they are guilty of nor what Conscience sayeth of them they think it speaketh better things to them then indeed it doth some guess at it some mis-interpret it and some repeâ—l it whereas if they were soberly reflecting on and impartially looking to their manner of proceeding in every thing they would see that they mistake their Conscience exceedingly This then is the first defect viz. a defect in the Judgment The 2d Is a defect as to singleness and sincerity in the natural mans best condition such are never single when at their very best even when they are most serious in Prayer they are but going about to establish their own righteousness when they fast and give alms and the like it is that they may have some ground for a good opinion of themselves or that others may have a good opinion of them being always acted from selfy motives and for self-ends A 3d. defect Is the want of unbyassed Affections these being partial and byassed will put the man to reason and dispute for the silencing of his Conscience and this eye not being single the whole body is full of darkness Affections being inclined or sweyed to this or that side they will seek to â—way Conscience to that side they incline to This is it that maketh some to follow after and to haunt the company of those who are erroneous in their judgment notwithstanding that they have good reason to the contrary laid before them from the Word of God which they reject and that without challenge being quite byasâ—ed and prejudged in their affections thus many natural men lay this for a conclusion that so much only is Holiness and that no more is needful and what is more is but superfluous niceness and so they prejudge their Conscience by that 4. It is defective in this that it maintaineth not its peace nor answereth its challenges from Christs blood it is not sprinkled with clean but with foul Water to say so it may be it putteth the man to take on some resolution or to come under some vow as to somewhat that it may be is no commanded duty of Religion not hath any valuable influence upon it or he will as it were sprinkle his Conscience with his tears thus many will grant that they have sinned but withall they think and will be ready to say that they have a good heart or a good meaning or that such and such a man well esteemed of hath such a sin and is as guilty as they are or that many have had such siâ—s who yet have gone to Heaven on such and others the like pitiful grounds they found their peace and by such silly shifts they seek to quiet their Conscience yea sometimes from the consideration of the possibility of pardon many conclude confidently that they are actually pardoned We shall forbear to say any thing further at this time God
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