Heaven Upon Earth, Sermons · Sermons on 2 Corinthians 1.12 · Sermon 3
SERMON III.
2 COR. 1. 12. For our rejoycing is this, the testimony of our conscience, that in simplicity, and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-wards.
IF a tender Christian walk be an excellent thing, and if the rejoycing of a good Conscience that floweth from it, be an excellent thing; then sure it must be a very excellent and desirable thing, to study thorow acquaintance with our own heart and way and to try our particular carriage by our Conscience informed by the Word; This practice having so much influence on a tender walk, and being so conduceable, to a well-grounded rejoycing in God; for doubtless there can be nothing more contributive to these notable, and noble ends, then to give Conscience its due regard and place, and to lay due weight upon it, in its passing censure of our way, and to be clear, and distinct in its sentence of our bypast carriage and proceedings: We may say of Conscience in this work, as Solomon sayes of that King▪ Prov. 20. 8. Who sitting on the throne of judgement, scattereth away all evil with his eyes; When Conscience, as the great and soveraign God his Deputy, sits on its Throne (as it were) it hath a Divine Authority, and Majesty, whereby it scattereth all these evils that haunt the heart; so that they cannot endure and stand before it, but must flee away.
And because this hath so very much influence on a Christian walk, we shall speak a word further to what flowes from the Doctrine proposed the other day, and it shall be for an Use of Reproof, and Expostulation, (which we named, as the 4th Use of it) to and with Christians that profess to have a tender walk, and yet much slight this duty, which is a main part of it, and singularly helpful to the whole of it: for if the search of our way, and the trying of it by Conscience be a main piece and part of a tender Christian walk, …o that they who are much in the one, have also much of the other; and none have been of a tender Conscience and walk, but they have been tender in this part of it, to have Conscience its sense and Testimony of their by-past walk; then there is ground of Reproof to, and Expostulation with these, who either neglect or slight it; and this is it that we would now speak to▪ even to reprove and expostular, with many profest Christians, who would be loath to be accounted gross and untender in their walk, who yet neglect this so main a piece of a Christianly tender walk: and before we fall on particulars, we would speak a little to …ome evidence… for making it out, what just ground there is, to reprove and expostulat on this account, even for the neglect of so clear and profitable a duty; And, 1. May we not in the general charge most for an utter neglect of this, and all, for much overlinesse in it? ask your own Consciences, if ye were called to an account before God; how ye would answer, as to this particular; durst ye say, that ye have made Conscience seriously, and suitably to reflect upon your case▪ and way? and that ye have been tenderly concerned to find out what was right, and what was wrong in it, and to have Conscience its approbatory, or condemnatory sense, and sentence thereof, & to be affected answerably, as you found matters betwixt God and you? We are sure there is none of us, though we can say we have been going about other duties of Religion, such as Prayer, Reading, and hearing of the Word, &c. But we have reason to charge our selves with much guilt, as to our little serious going about this particular duty, to be dumb and silent, and to go with a stopped mouth before God, is there any that can say, I have been clean in this matter? A 2d. evidence may be taken from the sad effects, that in our way follow the neglect, or overly performance of this duty; Which when found, they may let us know, and convince us that it is either much slighted, or quite neglected; And 1. We would ask you, how many are acquainted with, and seen in their own Souls Condition, or could on distinct grounds, as having examined, and tryed▪ their heart and way, passe Sentence upon their case, and say thus and thus it is with me? And if ye be un▪ acquainted with your own case, does not that say undenyably, that ye walk by guess, as it were, and not according to this Rule. 2ly. What means the exceeding great security, presumption, and self-conceit, that many are in▪ and under, concerning themselves, and their way? Which not flowing from a well-grounded perswasion of the streightnesse thereof, must it not necessarily flow from their neglect of this self-reflection and tryal? And whence, I pray, is it, that there is so little repentance for sin? Is it because there is no sin, nor ground of quarrel? No certainly, it must therefore be from mens not reviewing of, and reflecting on themselves and their way, that they may find it out; which plainly sayes, that this evil is predominant. 3ly. …ook to the abounding of sin▪ to the little grouth of mortification, to the livelinesse of Lusts, to the roume that Idols have in the heart, and its gading after them; will not these declare, that most persons, but very seldome bring themselves before the Tribunal of their Conscience; otherwayes lusts durst not set up their heads, as they do; This King would scatter away all evils with his eyes; And men would not have such delight in them, if they were often arraigning them at this Bar. 4ly. What means the little solid peace and rejoycing in God, that most professors have, and their living in such a fluctuating, and conjectural way? Is it not from this, that they do not examine, and put to the tryal the grounds of their peace and joy? Now all these sad and woful evidences and effects being put together, it is beyond all doubt, that there is at this time among us, much neglect of this duty of self-examination; by the Consciencious discharge whereof, these dreadful effects might be removed.
These Evidences of the neglect of this duty being palpable; we come now in the Second place closse to the reproof of it, and expostulation for it; and is there not iust ground for both? I dar say, if many of you were alked about this duty, it would be found to be an unknown duty to you; a duty that ye walk not under the conviction of its necessity; a duty that ye are not mourning for the neglect of, nor imploying Jesus Christ for grace to get it suitably performed: and can that, think ye, be a tender walk, that is so very short, and defective in so main a duty, and in so great a piece and part of a tender walk? when especially persons are not duely sensible of it, nor suitably affected with it; Let me but ask such of you, who make little account of the neglect of this duty, these few questions. 1. Do ye think that there is such a thing spoken of in the Word of God, and that there is such a thing within you as a Conscience; and if ye think ye have Consciences, have ye them for no end nor use? or will ye let them (as it were) be in you, and ly by you, as things given you to no purpose? 2ly. I ask you, is there nothing in your case, or way, that needeth a review? Is all right, and nothing out of order? will ye own these to be truths? If not, ought not this mean to be used for helping you to find out what is wrong, and what is right, if any thing be right? It were a strange thing for a profest Christian, to think, or say, that he is altogether right, and that he needs not to examine himself; and yet he must either think this; or else he sayes on the matter, that he eares not whether he be right or wrong, which indeed the practice of many sayes plainly, or he must examine to find out what is right, and what is wrong. 3ly. I would ask you, do you think that your Conscience will be alwayes quiet, because ye command it not to speak; or rather, is there not a time coming, when it will speak, whether ye will or not? or do ye think, because ye have no remembrance of your faults, that your forgetting of them now will blot them out of your Consciences Register, or rather should ye not judge your selves, that ye may not be judged? According to the Apostles word, 1 Cor. 11. v. 31. And on the contrary, should ye not think, that if ye do not judge your selves, ye will most certainly be judged? 4ly. I would ask you, is it not better to put your Consciences to speak in time, when things may be righted and amended, then to let them ly over, and sleep, till they be past remedy? O! When will ye consider, and lay to heart, what trouble, terrour and confusion reacheth, and taketh hold on the Consciences of many at death, and will do so much more at the day of Judgement; and if it were not much better in time to try things, and find out what is right, and what is wrong, that Conscience may not have a just ground of challenge against you in that day, and may not have it to say to you, ye never owned me, when ye was living in the World, and now I will read to you a fearful Inditement and Dittay, that hath stood long on record against you; And upon this arises, the horrour and g…awing worm that never dies; hence is the fire blown that never is quenched; all which (I say) flow from Conscience▪ representing to men and women in a most formidable manner their way, which before they would never believe, nor once seriously put the matter to the tryal, whether it would do so or not.
In further prosecution of this Use, and to make that the more plain, which we would mainly be at in it, We shall, 1. Speak a little to several sorts of persons who we suppose, are guilty of the neglect of this duty, 2. A little to the evils that follow, and flow from the guilt of this neglect. 3. To the causes o… their continuing in this sinful neglect. 4. A little to what may …irect towards the facilitating, and making easy the practice of this duty, and to the making of it profitable and useful.
For the First of these, viz. the several sorts of persons that are guilty of the utter neglect of the duty; or of much short-coming, and overlinesse in performing it; They may be reduced to these Six The 1. Soft are they that make no Conscience at all of any thing in Religion, that never knew what it was to make Conscience to pray, read the word, confer on it, repent, or of any other duty; what wonder is it, that such persons neglect to reflect, and look back on their way, and to examine themselves; for (as Iob sayeth Chap. 24: v. 17. Of the morning to the Adulterers) their way to them is as the shadow of death; Yet even these would know for a certainty, that their Consciences will speak, and so much the more terribly, as now they neglect to take any notice of them. A 2d. Sort make a kind of Conscience of external duties in Religion, such as hearing, prayer, reading the Scripture, and the like, but do neglect more spiritual and inward duties, such as, the mortification of sin, the humbling of the heart for it, wrestling with God to have victory over it, meditation, and the like: Now this duty which we are pressing, being of that sort, and serving not a little to further Repentance and mortification, and to make serious in prayer, they must, and cannot but neglect it, because they design nor▪ neither aim at these ends to which it is subservient. A 3d. Sort are such, who may now and then have a sort of tendernesse in the performance of some duties, and in abstaining from several sins▪ and yet they mind not, nor make Conscience at all of this duty: I suppose there are many of you, who have your own times for prayer, reading, and the like, who take no … all for this duty: I would as… such of you, if you can make Conscience of other duties, because God commands them, who make no Conscience of this? Seing its as clearly commanded as any of these; deceive not your selves, God will not be mocked. A 4th. Sort are such as make some essayes, or rather mints to go about, even this duty, but are overly, generall, confu…ed, indistinct, soon satisfied, and put to a stand in it▪ taking only a hasty view of it in the by; or a little transient look of it, when they go to prayer; but fall not purposly about it, as a distinct duty, and an up taking work, do not dwell upon, and insist in it, to have the circumstances of their actions, and way un-folded, laid open, made naked and bare, at the Bar of Conscience. A 5th. Sort may come some length in the duty, but they follow not the work, till they be suitably affe… ted, humbled, and made serious; much less till the duty be made delightsome to them, til… i… six an impression of the Majesty of God on them, and lay a necessity on them, to imploy Christ more; but it is with them in this matter, as Iames speaketh, Chap. 1. of these, Who beholding their natural face in a glass, go their way, and forget what manner of persons they are; The fruit of their Self-examination is either not attained, or it hath little, or no impression on them; and this is it, which maketh men not to be in love with the duty, because they follow it not, till they get somewhat of the lovely fruit of it: And here many, even Believers, are as to several degrees guilty. A 6th Sort are also here reproveable, who, though they come a little further, to look on their way, and to desire Conscience its sense thereof, and to be affected with what they find in the search; yet they seek not to be distinct, and throughly clear in the matter; Neither are they impartial, in setting about to discover every thing that is wrong in their condition: but some come to look and see what is right, to strengthen (on the matter at least) their security; others come to see what is wrong (which is somewhat indeed preferable to the other) to strengthen their unbelief, or mis-believing jealousies of themselves, and so make it a sort of Pennance to themselves, as if they were putting themselves on the Rack; whereas an impartial search, and examination of our way (which is the thing called for) sets us on seriously to discover what is right, and what is wrong in our condition, and accordingly to take, and be affected with it; but there is scarce any one, or other, but one way or other they fa…l, and are more or less guilty in this matter, which would put all according to their respective guilt, to be humbled before the Lord, to seek his pardon, and grace to amend.
That we may be brought to loath the neglect, and overly performance of this duty, I …all in the 2d. place name some evils that it brings with it, and that in these Four respects, 1. As it evidences, and speaks out a very untender frame; for if it evidence a tender frame to be exact in this duty, then it certainly speaks out an untender frame to neglect it, or to be superficial in it; and where the neglect, or superficiariness are habitual and regnant, they are shrewd evidences of an evil state: The utter neglect of it sayes, 1: That such a man cares not for God, and stands not in aw of him; that he cares not whether God be well pleased, or evil pleased, when he will not so much as reflect, and see, if there be an enemy to God within him. 2. It speaks out little respect to Conscience, and sayes, that men care not whether Conscience be for them, or against them; Yea, it sayes, that they think on the matter at least, that its an useless thing to have a Conscience; and can he possibly be a tender man, that is not tender in respect to his Conscience? 3. It speaks furth a man not to be in love with holinesse; for …f Self-examination be a notable mean to promove holinesse, and if none without it can be holy; if there can be no Repentance for Sin, no Mortification, &c. without it; Then sure the man that neglects it, cares not for holines; It evidences a man to be void of all Religion, fearlesse of Judgement, and careless, whether his Debt be payed, or not, when he will not so much as search out what he is owing.
2ly. We may consider the neglect of this duty as …t is exceedingly obstructive to the great spiritual good, and advantage that a man should aim a…, in the mortification of Sin, and lively performance of duties, viz. To obtain solid peace, and communion with God; and to have any measure of discerning, or spiritual feeling thereof: and can any of these be win at without this? Can ye pray seriously? can ye repent? can ye mortify sin? Can ye praise God, or delight in him, who have not been re…ecting to find out sin to repent for, nor considering, whether there …e any Grace in you, for which ye should be thankful? And for spiritual joy▪ can a man possibly have it, if he know not how it stands with him before God? And a man can never know, how …t stands betwixt God and him, till he be in some measure clear, how it stands with him before his Conscience, or betwixt him and his Conscience.
3ly. Consider further, the evil of this neglect, in respect of its sinfulnesse in it self; and indeed it is exceeding sinful, as its a neglect o… clear duty, and a breach of a clear command; yea, as its the neglect of a notable mean for the suitable performance of all other duties; so that wherever Prayer, Repentance, Hearing, Reading, &c. is commanded, This is also on the matter commanded: And as many duties as are commanded; of as many breaches of these commands are we guilty, when this duty is neglected: Considering, that when ever we are commanded to do any duty, we are commanded also, to use all the means that may further us towards the suitable performance thereof; And this being a special mean requisit to the right performance of every duty, it is therefore commanded in every other commanded duty: We may in…ance it in the observation of the Lords day, This helps a man to begin it aright, It goes along with him, in all the duties of the day; and when its over and by, it helps him to discover his …ailings, and short comings; and his actings of Grace, (where it is) and spiritual attainments in these duties; and to be accordingly affected; and the neglect of it, is à breach of the Lords day, both before, and after, and in the time of publick, or privat, or secret duties of worship, called for on that day; and so proportionably in other duties.
4ly. We may look upon it, In respect of its being a nursery of all sorts of evils; it harbours end entertains Lusts; it hardens the heart, strengthens security; it cherisheth hypocrisie; It brings on formality, and impenitency; It (as it were) locks up in presumption, and carnal confidence; It wears men out from under the aw of God, and from under all due respect to Conscience: The man that makes Conscience of Self-examination, will be afraid of a challenge; but he that uses not, and cares not, to examine himself, pulls (as it were) the bridle out of his own head, runs at random, gives himself up, and layes himself open to every sin and temptation, without fear of challenges: And if ye will look well about you, and observe narrowly; will ye not find, that the man that rusheth impetuously into a course of sin, as the horse rusheth into the B…ttel, is very readily he, that quite neglects and despiseth this duty of examination of his way, by his Conscience, or before the Tribunal thereof? And when I pray, are persons most tender, or untender? Is it not when they are most impartial, or most partial in this work of setting themselves down to take a serious review of their case and way, and …illing themselves before their Conscience, to review the sentence thereof?
As for the 3d. thing proposed to be spoken of, viz. The causes of this so abominable and gro…ly sinful neglect; they may easily and soon be found out, if we knew and considered what a nature we have, so very averse from true holinesse; yea, the more sublimely holy, and spiritual that duties be, the more averse naturally are we from hem: as its much easier to bring a man to the profession, then it is to bring him to the power of Religion; So is it much more easieto bring a man to the practice of many external duties thereof, then to the practice of this one inward duty; It being as it were, a …neding knife to Corruption, bringing a man to strick at the very Roo…, and Life of it; and it being (as it were) a setting of him on the Black-stone; *The Black-stone is a Seat whereon, in some of our Universities young Scholars use to be set▪ ordinarily, not without great bot… reluctation and fear, when they are to …e examined publickly by all the masters, anent their proficiency in learning.He is the more averse from it: We may add to this, the consideration of the influence that the Devil hath on us, in this neglect; who knowing well how prejudicial to him, to his kingdom, and interest; and how advantagious to the sinner this duty is; he labours mightily to hold all in confusion, and to keep the soul fast asleep, as that which contributs much, if not most to the gaining of his point; for he knows by experience (very galling to him) that self-examination awakes a man, and gives him a view of himself, and puts him to think, how he may be rescued from this destrover; and therefore he doth in a special manner, hate, abhore, and set himself against it; And though he will suffer a man to do many other Religious dut…es, yet he labours by all means to keep him from this duty, because it help… much through grace to make him cast out with himself, and his own way; and so makes Satan in a manner hope…esse of him.
More particularly we may assig…e these causes … … from peoples own practice; The 1. whereof is …, that many men and women live so, that their life cannot abide the tryal; He that doth evil (sai…h the Lord▪ Iohn 3.) hates the light, neither … unto the …, tea…t his deeds should be reproved; Its no wonder that a Malefactor desire not to come before the …; and its as little wonder that a man or woman that liveth a sinful and evil life, de…ire not to come before their Conscience: Hence it is, that many dare not go to their Conscience, because it never speaks good, but evil to them, (as indeed it hath no other reason) and on that account they even hate it, As Achab did the Prophet Micajah, of whom he said, I hate him, because he never prophesies good but evil to me: And that they will rather consult Fl…sh and Blood, their own inclination and affection, then their Conscience in a particular; because they dread, it will speak evil to them, especially when they know, that there is something palpably wrong in their way; for in that case, they conclude it will gloum on them, and gall them, and even prick them in the quick. A 2d. Reason is, Because folks make not this work of self-examination habitual to themselves, but delay and put off time, till their case become so ravelled, and consused, that they are afraid to medle with it; And though they should, they grow heartlesse, and out of hope to get it righted; just like men that cannot indure to adjust their accounts, which they have suffered negligently to run long on and into great confusion. A 3d. Cause may be this (which respects Believers in Christ) that even where persons make Conscience of their wayes, there is a kind of foolish precip…tancy, and haste making; They being disposed to think, that examination of themselves takes up much of their time, and that it is better to spend it in prayer, or in reading, then that way; Not considering, that its much better to have some little thing of Religion solid, then to have a great bulk of many duties without solidi…y, or with very little of it; These are like to the builder of a house, who rickleth up stones without Square and Ru…e, and without Morter, which possibly falleth, and cometh down ere he come at the top of it; A foolish haste to be forward makes our work in Religion to be o…tentimes very unsolid; Alace! …ts not what b…lk we have, not how soon we come to have it, but what solidity, and sickernesse we have, that will give us peace, comfort o… joy; Our common proverb holds true here, That work or thing that is well done is soon done. A 4th. Cause may be, (which also respects even Believers) that we are disposed to think if we be alwayes about some duty, it matters not so much what duty it be; And hence it often cometh …o passe, that the time that should be spent in self-examination, we spend it in prayer, reading, or conference; which readily go the worse with u…, that examination is so much neglected: Therefore there would be warinesse, and circumspection here; because that which giveth peace, is not so much, to be much in duty, as it is to be in the duty, that we are called …o for the time; there being a linking of duties to another in a Christian walk, (as so many Jewels, Precious-stones, or Pearls in a Chain, Neck-lace, or Bracelet) so as they stre…gthen and help one another; Meditation helps Prayer, and Prayer self-examination; and self-examination helps Prayer, and every other duty: And that which beautifies and adorns the Chain of a tender Christian Walk, is the ordering and setting of every duty in its own place, every thing being beautiful in its own season, and place; Thus the blessed man is said, Psal. 1. To bring forth his fruit in his season.
In the 4th. Place (according to the method proposed) We would very briefly give you a few Directions, for facilitating the practice of this duty, and for making it succesful and profitable: and to this purpose, 1. Learn to make Conscience of all the pieces and steps of your way, and this will give you the better heart to look back on it; if Christians were tender in their walk, it would bread ease to them in this duty, in Two respects, 1. It would make it sweet and refreshing, not having an evil and challenging Conscience to meet with, 2. It would leave some savoury impression of the duty upon them, which helps to reflect with profit; whereas, when they post through duty (to speak so) and when they have done, know not what they have been doing; how can they reflect? A 2d. Direction is; Ye would be much in laying out the … of your way before God in prayer, ye would not only be much in the peti… ▪ par… of prayer, but also much in confession, in reading over (as it were) the legend of your life to God: hea…tily acknowledging his grace in that which is good and righ…, and humbly taking with that which is evil, and wrong; for when …e study to look over, and review your …ay in prayer, it helps you to get the better, and more impartial sight of the particulars thereof in exam nation, and when ye do not dwel in a manner on the thoughts of your way in prayer, it makes it the more uncouth, and confused to you in examination: Thus when the Sabbath comes, we would be particular in con…essing to God in prayer, the sins that haunts us that day; and this would help to examination; and examination would help to be yet more particular in prayer. 3ly. As for other dur…es, so for this, ye would have your set times of purpose; I say for this duty as well as for prayer; and would let no other duty shuff…e it out of its own place and season; for when we leave the time thereof at an uncertainty, we readily shi…t and neglect it; As, in prayer, though we would observe and take hold of all providential opportunities for it; yet that doth not hinder, but we have, and should have our particular set times for it, so ought it to be here; Therefore its said, Psal. 4. Commune with your …earts, (or Examine your se…ves,) upon your beds. 4ly. This set time would be, when persons are most fresh and fit for the duty, and have the …aitest opportunity to insist in, and to dwel on it, and to follow it till they be suitably affected with it, and till somewhat of it be reached; for when we straiten our selves, and take not such a time as is fit for the duty, we will not get it followed out to any purpose, and get time also for prayer and other duties; and that causeth overlinesse readily in all: We would therefore take such a time for this duty, that we may not (so far as we can forecast) be diverted, and drawn away from it, by some other thing. 5ly. When some other thing, not then necessary breaks in to divert, and draw us away from it, we would take our selves again and again, and endeavour to bring our hearts back, and up to the duty that they get not leave to break louse; for if the heart get a custom of gading, and admitting of diversions, it will never readily suffer us to be serious in this duty; And therefore by all means, when ye go about this duty of self examination, beware of, and guard against the intrusion of other thoughts whither they be vain, or thoughts of things that may be at another time profitable, but at that time impertinent. 6ly. In your review of your condition, or in your self-examination, endeavour to find out, and acknowledge the good as well as the evil that is in it; and to find out the evil as well as the good; and to …e answerably affected with joy, and thanksgiving for that which is good, and with grief and sorrow for that which is evil. 7ly. Endeavour to have your Self examination alwayes in the close of it, leaving some k…ndly impression of your own sinfulnesse and unworthiness; and of the necessity, usefulnesse and worth of Gods Grace on you; and laying and leaving you at Christs Feet for a remedy of every thing amisse in your condition▪ This is …he great scope and design of this duty, and of all we have discoursed on it, even to send us to Ch…ist, and this should be the effect of it, to leave us on him, which would make the exercise of it heart▪ some, pleasant and profitable to us.