Heaven Upon Earth, Sermons · Sermons on Acts 24.16 · Sermon 6
SERMON VI.
ACTS 24. 16. Herein do I exercise my self, to have alwayes a conscience void of offence toward God, and toward men.
THe great Scope of these Words is, to point out that holy Precisness, Accuracy, and Circumspection which was in Pauls. walk, and ought to be in the walk of all Christians; And that is, to endeavour to have alwayes a Conscience void of offence toward God and toward Men.
The Doctrine that we insisted on last was this, That Christians ought to endeavour so to walk, that in nothing their Conscience may have a Challenge against them; and when we came to speak of the use, we proposed Four. The 1. whereof was for Information, and Direction, how to carry in a Christian Life, and it is in a Word, so as in nothing we may thwart our Conscience either in ommitting any Duty, or in comitting any sin. The 2d. use. was for tryal, as the Words bear out Pauls attainment, and his comforting himself on this ground, that he alwayes exercised himself to keep a good Conscience; Whence we shew that it is a good Mark of Sincerity, when a man is taken up, how to keep a Conscience void of offence; and several Doubts and Questions were occasioned, in prosecuting of this use, which we endeavoured to clear, and answer.
But because we see that such Questions are almost endles, and know not if it would be to your Edification to propose moe of them, we have resolved to break them off abruptly; and shall only speak somewhat in answer to an Objection, or Question which cannot well be passed by, and it is this.
Can that be a mark of Sincerity, to endeavour to have a Conscience void▪ of offence, seing even Believers may often have ane evil Conscience? How then, I say, can it be a mark of Sincerity, and of a sound Believer, to have a good Conscience?
In Answer to this, we shall First shew, how Believers may be said to have an evil Conscience? 2. How it is not in-consistent with the Doctrine, nor with the use.
For the 1. We would distinguish Three things in Believers, in reference to their Conscience. 1. Something wherin their Conscience may justly challenge them. 2▪ something that their Conscience without ground may challenge them for. 3ly. Something that may be taken for the language of Conscience, which indeed is not, by which the Conscience may come to be mistaken.
1. We say, That there are some Things▪ or Cases wherin upon just ground the Believers Conscience may challenge him, and wherin he may be said to have an evil Conscience; As beside several others, in these, 1. If we take it to be ane evil Conscience, that is not only silent and mute, and ceaseth to be a reprover, for even gross Sins; but also, when wakened, justly challengeth, accuseth, and condemneth for them; a Believer may fall under it both ways, as we may see in Iosephs Brethren, and in David, who had ane evil Conscience, the first way when it was a sleep, and the second way after it was wakened; though ane evil Conscience considered with respect to the second way, belongeth properly to this head. 2ly. If we look on ane evil Conscience, as its restless, disquieting, and vexing, called evil in respect of the effect of it. To wit, as it speaketh evil; so the Believer may have ane evil Conscience, in respect of particular Acts; for which he is justly challenged; for he may thwart his light, and may contract guilt, and bring himself under the desert of wrath, because of that guilt; which bringeth on trouble, at least inward in his mind, and Conscience, if not outward also; As we may see in David, after his adultery; in Peter, when he denyed Christ, and in many others; certainly, as to such particular practices, Believers may be said to have ane evil Conscience. 3ly. If we consider a Believers state, and look upon Conscience, as speaking his being in an evil state; though doubtless it cannot warrantably charge him with, nor challenge him for that, nor can it have just ground to say to the Believer, that his state is evil; yet it may very warrantably, and on just ground be silent, as to giving him a positive Testimony, as to his good state, when he hath in such and such particulars provoked God, and caused him to hide his Face; as when David fell so …oully, his Conscience might warrantably withdraw, and its like did withdraw its comfortable Testimony concerning his good state before God▪ and though Conscience here be in its duty, in withholding its Testimony from the Believer, while he is in such a Case, yet as it doth withhold it, and so deprives him of the comfort resulting therefrom, it may, in so far, be called an evil Conscience to him; though it be not in it self, and sinfully so.
2dly. The Conscience may also challenge a Believer, for some things without ground or unwarrantably; which we may see beside others, in these Three. 1. Conscience may charge a Believer with being an Hypocrite, even as to his State, when he is, it may be, much overcome with the power of unbelief, and hath the evidence of his sincerity much darkned, and seeth many things very contrary thereto, that may seem to speak his being out of Christ, when yet indeed …e is in him: The many sad plunges and difficulties that Believers have fallen into' wherein they have been pu… to think so hardly of themselves (and not against the p…esent light of their own Conscience neither) prove that Conscience may speak so and so hardly to them concerning their u…sound and Hypocritical State, and yet without ground; especially, when it holdeth not at the Negation, or Suspension of its comfortable Testimony, concerning their gracious State, but positively asse…eth the Believers being in black nature still, and …o in an evil Sta…e. 2d…y. Conscience may challenge for that which is not Sin, and so for that which it hath no ground to challenge for▪ as we may see, 1 Cor. 8. vers. 7. Compared with the penult vers. In the 7. vers. The Apostle sayeth, There is not in every man a like knowledge▪ for some with conscience of the idol eat it, as a thing offered to an idol, and their conscience being weak is defiled; And vers. 12. He sai…h. That their conscience being weak, is wounded; Their light being weak, and supposing such a thing to be wrong, when it was not so, they were challenged by their Co…cience without just ground: Thus it is very ordinarily for young beginners in Religion to be peirced, and wounded with challenges for many things, that these who are more strong, and fully grou…, will not at all be …roubled for, neither have ground to be troubled for; as these who could eat every …ort of meat, asking no question for Conscience sake. 3dly. Conscience may challenge for a sin that hath been pardoned, as if it were not pardoned; yea▪ it may challenge for a sin, the pardon whereof hath been intimated; as we may see in David and Iob, who were pardoned, and yet under their affliction, the sins of their youth did stare them in the face; and the Conscience will readily challenge for old iniquities▪ though pardoned, either when Believers break out into some new Act of gross Si… ▪ as we see in Davids Case; or when they are under some extraordinary, and very sadly circumstantiated dispensation of Providence, sorely assaulted by tentation, and unbelief, crying loud, as it were, all is wrong there, as it was in a measure with holy Iob.
3dly. We said, That some things may be taken for the Language of Conscience, which are not; or we may mistake Conscience, and think that it speaketh so and so, and doth challenge, when it doth not speak so, nor challenge; which may be the reason of mens supposing the Conscience to be good, when it is not, or contrarly; and this cometh to passe, especially, in two Cases. 1. When our Inc…nation is thwarted, or our humour is (to speak …o) grieved, in which Case, Melancholy, or Discontent, or some other Grief, are readily taken to be Conscience; As we may see in Achab, when he got not the Vine-yard of Naboth, he laid himself down on his Bed, and would eat no Bread, but it was not from any challenge of his Conscience, but because his Inclination, and Humour was crossed; some degrees of which may be found with Believers. 2ly. When Conscience speaketh, only as to somewhat in part, or only concerning such or such a particular, and we draw a Conclusion much broader, then that which Conscience doth speak, will bear; As when it saith to the Believer, in this or this particular thou art not right; and he hence conclud…, that he is right in nothing; and very ordinarily it is thus with Believers that are not so clear, distinct, and strong in their Knowledge and Faith; When Conscience sayeth, that such or such a thing is wrong, they are ready to conclude that all things are wrong, and nothing right, because one thing is wrong; So when Conscience pointeth forth such an end, not only to be lawful, but even laudable, we may be ready to think, that it allowe…h also of all, or most midses, without discrimination, that lead to the attaining of the end.
Now 2ly. To answer to the Objection more directly, a…d so to shew how this is not in consistent, neither with the Doctrine, nor with the Use; We say then. 1. That it is neither of these two last sorts of things we spoke of, that is meant, when we say that an endeavour to keep a good Conscience in all things, is a mark of sincerity; for we speak of a Conscience that mistaketh not, and of a Person that doth not mistake his Conscience; And therefore though Conscience prejudge a man of the comfortable application of this Mark, yet it ceaseth not for that to be a Mark. 2ly. When we speak of it as a Mark of Sincerity, we mean not so much of a persons actual attainment, as of his sincere endeavour; when he dispenseth not with himself, in any sin, nor in the ommission of any known duty, but is aiming honestly in every thing, to approve himself to God, as it is, Heb. 13. 18. We trust (saith the Apostle) we have a good conscience in all things, willing to live honestly; The Testimony is founded more on the sincere aim and endeavour, then what is actually attained. 3ly▪ In the Doctrine, we said, A Believer in a good frame, will so aim to live as he may have a good Conscience in all things, and the Objection supposeth only, that when he is not in a good frame, he cannot have a good Conscience; and that we grant; for he may indeed▪ by his carnal frame and walk, spoil and rob himself of the comfortable application of this Mark, and so there is no inconsistencie here. 4ly. This standeth firmely as a truth, that though a Believer had many other Marks, yet they cannot bear him comfortably through, if he want this sincere endeavour to keep a good Conscience; And it is so very necessary to a Christian walk, that a Believer dare not conclude his sincerity, when he (contrary to his light) dispenseth with himself in the commission of any known sin, or in the ommission of any known duty.
The 3d. Use is of Reproof and Conviction; If so be Christians ought …o to walk, and when they are tender, will so walk, as in nothing they may offend their Conscience; then there is a clear ground here to reprove them, who profess themselves to be Christians and Believers, and yet aim not at this, to keep a good Conscience, yea, who, in a manner cut out the ears, shut the eyes, and stop the mouth of their Conscience; Is this Christianlike think ye? Happy were they, if Conscience had not an ear to hear, a tongue to speak, nor an eye to see, who live so, as if they cared not what Conscience hath to say to them: if men should in all things walk according to Conscience; then the most part fall unde… the discovery of their Rottenness, that never so much as honestly aim to keep a good Conscience, though generally few will deny it; but it will be readily said here, who are these that will sin against their Conscience? Therefore we shall speak a word to these two, 1. Can it be that men will …in against their Consciences 2ly. How cometh it to pass that men sin against their Conscience?
For the 1. Needeth it proof, That men will sin against Conscience, and be careless to keep a good Conscience? 1. I would pose, put you to it, and ask you, whither is there sin in you or not? And if sin be in you, then sure Conscience is offended. 2dly. I would ask you, Is there not sin against Light? Did ye never that which ye knew to be sin? Do you not know Fornication, Drunkenness, Tipling, Lying, Swearing, Vanity of thoughts, Id…e words, Neglect of Prayer, want of Seriousness in it, &c. to be sins? And do you not often go about duty, knowing your selves to be under the guilt of these Sins. 3dly. I would ask, Sin ye never against Convictions of your Conscience? According to that word, Rom. 1. ult. Who knowing the judgement of God, that they who commit such things are worthy of death yet not only do the same, but have pleasure in them that do them. Will any of you dare to say, but that you have been convinced, that Drunkenness, and Tipling, or the like, was a Sin? and yet ye have gone on in it. over that Conviction. 4ly. Have you not been challenged for sin? And yet ye have gone over the belly of these challenges of Conscience, even when it hath been presently stinging for such a sin: And on the contrary▪ when Conscience hath been putting at you, and poussing you to such and such a duty, and saying, It is no time now to put it off, and shift it, yet, have not these suggestions and challenges been slighted, and these poussings to duty, smothered, and the Spirit grieved? 5thly. Have there been no engadgements sometimes come under, to abstain from such and such a sin, and to perform such and such duties? And have not all these engadgements been broken? Even meerly natural men have come this length, as to come under such engadgements, who yet have flidden back from them, and violated them grosly. 6ly. Have ye not had your own kind of spiritual exercises? Your outcryings under the sense of sin, and apprehensions of wrath in fits of sickness, or under hard and heavy Crosses; and yet notwithstanding, have you not continued in the same sins? And if all these be clear, can ye deny that ye have sinned against Conscience? Or dare ye say, that ye have endeavoured to keep a good Conscience, in all things? I grant that people fa…l into sin divers wayes; some fall out of infirmity, and through the force and violence of temptation, and a great speat, and high-springtide (as it were) of corruption, giving them no leave to advise; as it was with Peter: Others sin presumptuously, as these did, who are spoken of, 1 Tim. 1. 19. Who put, or thrust away a good conscience, and erred concerning the faith, and made ship-wrack of them: They sin with presumption, and with an high hand, and their falling into sin is not rashly, but deliberatly, and designedly, with the full bencil and inclination of their will, whither their Consciences be silent, or speak to them; they have such and such a sinful design, and they will needs follow it over the belly of all Convictions; and will not quite their old courses, but with the dog, do return to the vomit: Now, if this be a just, and wellgrounded Reproof, what will the condition of most part of men and women be found to be, when brought to evidence their Sincerity by this Mark, even an honest aim, and serious endeavour to keep a good Conscience? And if this be a good and desirable thing, as indeed it is▪ and as few or none of you will deny it to be; why do you thus put off, linger and delay to come at it? If ye should incline it, how can ye shift this Conviction? Conscience may be silent for a time, but it will speak, and speak loud, when Sickness and the Cross cometh; As we see it did in Iosephs Brethren; in such a case, many of you will find that Conscience hath been much slighted; O! when Death shall come and stair you in the face, what a terrible thing will a guilty Conscience be found then to be? The terror of mad Dogs, of wild Boars, of felrce Lyons, and Tygers, will not be so terrible as an evil Conscience will be, when awakened, and having death at it's back; Nay, suppose that Conscience should not be awakened while ye are alive, and in this world, but that ye should slip, and sleep away like Lambs, Hauing no bands in your death, and that ye should die applauded of all men; yet what will ye do with your Conscience? or how will ye stand before it, when ye shall be sisted before Gods Tribunal, and when the Books shall be laid open? Are there not many now in hell, who, if we could hear their language, would very readily bid us, beware to thwart with our Conscience, and to make it our enemy? Wo to them that take an evil Conscience with them to their Grave, it will be a worm that will gnaw eternally, and an inward poyson and Venom Stinging, Burning and inflaming the very bowels (as it were) and all that is within the man, beyond what is here conceivable. We would therefore earnestly beseech, and obtest you soberly to think on it; for there are many of you whom this Challenge, and Reproof will reach; And if we should say otherwise to you, who never had it for your aim, to keep a good Conscience, and who were never exercised to, nor seriously taken up with Religion, we would but cheat and beguile you: Is it possible that ye can thwart with the Law of God, and not also thwart with your own Conscience? or can you thwart with your Light, and your Conscience be still silent? Or shall the having and keeping of a good Conscience be ane exercise to Paul? And do you think to come so easily, and without all labour to it? These, and other such, are palpable evidences of an ill Conscience; It is not sure a good Conscience that yeeldeth you peace and quietness in such a Case, but it is your deep security, and your being regardless of wh… Conscience sayeth, that lull and rock you a sleep.
For the 2d. How cometh this to pass, or how can it be that men and women thus thwart with their Conscience? Answer. 1. It needeth not at all to seem strange, seing God and his Word are thwarted with; will they think we stand in awe of Conscience, who stand not in awe of God, and who do not lay weight on his Word, to regulate their Conscience by it? This is the great ground of peoples thwarting with their Conscience, and of their regardlesness of it, even their not standing in awe of God. 2dly. The most part never consider their obligation to Conscience, nor what is the consequence of thwarting with, or of going cross to their Conscience; therefore it is, that they care not what Conscience sayeth; is there any considerable number of persons, who think that thwarting their Conscience, is such a terrible thing, at it is indeed, and as one day it will be found to be? Many had rather have a very little money in their hand, then the Testimony of their Conscience; and this regardlesness ariseth from the ignorance of it, and of what great concernment it is. 3ly. Men, even by accustoming, and habituating themselves to thwart with their Conscience in lesser things, do, by little and little stupify, and in a manner, put out the life of their Conscience, and …s the Apostle hath the word, They cauterize, or sear it as it were with a hot iron: Hence it is, that when some truly tender Christians are troubled with, and have for the matter of their exercise, any little things, or things that have in them but the least appearance of evil, others will be ready to pray to be saved from such madness and folly, because they were never accustomed to, nor acquainted with any challenge, or exercise of that kind, but have taught themselves a way of steping over their Conscience; and this provocketh God to give them up to a reprobate mind, to do things which are not convenient▪ They harden themselves by resisting the Challenges of the Word, and Rod of God, and of their own Conscience; and are judicially hardned, so that either Conscience sayeth nothing at all to them, or they do not at all value what it sayeth; Thence, and therefore it is, that the prophanest have most ordinarily fewest challenges, and these few that they have, they trample on them; and stiffle them, as but un-regardable, and trifling things; Whereas the most tender Conscience hath readily manyest challenges: Though I deny not but that sometimes challenges will bear in themselves irresistibly on the profanest of men, but they are to such very un-welcomeguests, and they endeavour quickly to smother them, or to drive them out again. 4ly. Many byass their own Conscience, and teach themselves shifts▪ not so much to satisfie their Conscience, as how to answer it, and to stop the mouth of it, and to please their own humour; if they can give a reason for such and such a thing (such as it is) to their Conscience, they think they do very well; Thus deceiving themselves, and being deceived; for a deceived heart hath led them aside: Hence it comes to pass, that in some things men take as much pains to byass their Conscience, and to have it saying as they say, as one man would take on another to satisfie him and to bring him over to be of his mind in any matter: Hence also is the debating, and strugling exercise that some will have within themselves, before they can be brought to an ingenuous confession of that they are guilty of. 5ly. People seek to please their Conscience, when they cannot byass it; and when Conscience challengeth, they will make amends; As (it may be) they will pray when they are going to commit such or such a Sin; as some profane men will do, when they are going to fight a Combate or Duel; this is to bribe the Conscience: Thus many Papists, when they have done an evil turn, will give so much to the poor, or dot so much to some pious work, or use, as they judge to be a sort of recompense; what else is this but to bribe Conscience in one thing, to hold it's tongue in another thing? so some though they tiple all the day, think they do well, if they have been a while in the Church, and will seek to stop the mouth of their Conscience with that at night; for they could not at all keep quarter (to speak so) with their Conscience, if they had not some form of Religion; And therefore they will (to speak so) be brave Religious men in some things, that they may get a Dispensation to themselves in other things. But none of these will be found Law-byding, when God cometh to reckon. 6ly. People in a sort bargain with their Conscience, like these spoken of, Isa. 28. 15. They make a Covenant with death, and are at agreement with hell; and (like Naaman, if that was indeed his meaning) they will yeeld Conscience such or such a thing, but no more; They must have a Dispensation in, and a liberty of making Reservations, and Exceptions, of some one or moe things; Though this may not always be done distinctly, formaly, and explicitly; yet it is so on the matter, implicitly and interpretatively; But that Covenant with death however made, directly or indirectly, shall be broken, and that agreement with hell shall not stand, and the hail of Gods wrath will sweep away the refuge of lies; and Conscience will speak at last, but not with, or under such covers of figleaves, 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 …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 o… performing all duties, and to have a single end; It is not enough to pray, or to be in the practice of any other commanded duty, that will not quiet the Conscience, if ye study not to be right in the manner, and to do it for the right end; The want of these requisit qualifications of acceptable Duties, will make such things as are lawful on the matter, turn to be grounds of challenge from the Conscience: But somewhat to this purpose hath been spoke of before, therefore it hath now been but touched.
2dly. For Motives, 1. There is nothing that is a more clear duty; It is written in the hearts of all by nature, Heathens have it engraven on their hearts, as we see, Rom. 2. 15. Their conscience beareth them witness, and their thoughts excuse or accuse one another; and they have called it a brazen wall to have a good Conscience, as to a sound walk in their moral sense. 2dly. there are many and great advantages attending it, As namely, 1. It giveth a man much boldness in approaching to God. 1 Iohn 3. 20. If our hearts condemn us not, then have we boldness towards God, when we go to pray. 2. It giveth ground also to expect ane hearing, 1 Iohn 3. 22. Whatsoever we ask we receive of him, because we keep his commandments, and do these things that are pleasing in his sight; and cross not our light and Conscience in neglecting any of them. 3ly. It keepeth a man from much sin; and is that, think ye, little advantage to have little (comparatively at least) on a mans score to reckon for? 4thly. It maketh a mans life cheerful, so Prov. 15. 15. He that is of a merry heart hath a continual feast; Which is nothing else, but a heart cheerful in God from the testimony of a good Conscience. And this is it on the matter, which guardeth the the heart and mind, so that no cares can considerably disquiet it, as we have it, Phil. 4. 7. The heart is guarded, yea, garisoned (as the word is) with peace, that there is no storming, nor intaking of it by outward troubles: It is the joy that strangers inter medle not with. 5thly. It is a sweet and strong cordial in affliction, when Christians are persecuted by Strangers, or by false Brethren, are in Sickness, in Prison, in Perrils by Sea or Land, &c. This is our rejoycing, the testimony of our conscience, sayeth the Apostle 2 Cor. 1. 12. in the midst of afflictions▪ 6thly. And more particularly. It is a sweet and soveraign Cordial when death approacheth, Hezekiah can say then, Remember, Lord, how I have walked before thee in truth, and with a perfect heart; It putteth the Soul in a posture of dying, somewhat like old Simeon, and giveth some ground to say with him, Now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation. The Necessity of it will yet further appear, if on the other side, we look to the disadvantages that wait the want of it, though men could be content to live a heartless life, to hazard on sin, to neglect Prayer, and other duties; yet they would consider the terrour that followeth ane evil Conscience, and how it breedeth and breweth a hell within their own Bosom: There is then a necessity, an absolute necessity of a good Conscience, that quarrels be not, and abide not betwixt God and us for ever.
3ly. For some Helps or Directions to keep a good Conscience (and we wish we were all in a posture and frame of Soul to meet with, to receive, and make suitable Use of them) 1. Endeavour to have light and clearness in the matters of God, and what concerneth your own good; Let every one be fully perswaded in his own mind, as it is, Rom. 14. 5. It is not possible, that ye who are grossely, or very ignorant, can keep a good Conscience; ye know not when ye sin, nor when ye do duty aright; yea, although ye may do duties, or things good on the matter, the want of knowledge, maketh you want the Testimony of that good. Alace! that many wise and rich men, that can speak well of the things of this world▪ should be quite ignorant of the things of God▪ and many of you would think shame of it, if we would point you out. 2ly. Advert and take heed to what Conscience sayeth; The truth is, most men, take heed to what may further their designs in externalls, to what their wit and reason carveth out to them, and to what their own light thinketh, or (as it were) overly sayeth is right, and presently step to it, and never ask what science well informed from the word sayeth; This maketh many men say, and do in their haste, that which they repent of afterward: Therefore ye should learn to put Conscience to speak, consult not with your designs, nor with your wit and reason only▪ nor mainly, but retire, and consult seriously with your Conscience, Commune with your heart, and be still, stand in awe and sin not▪ as it is, Psal. 4. 4. Consult not with Flesh and Blood, let not their advice come in betwixt God and you, and finally determine you; but reason with your selves, think, this and this our inclination sayeth, and this and this our overly light sayeth; but we will put Conscience to it, and hear what it sayeth; and yet it's but an inferior Rule, and therefore we should not take every thing from Conscience without ground, but hear what the Superiour Rule of Gods Word sayeth; And this is a right circle wherein ye should turn your selves, even to try your Light by bringing it to Conscience, and then to try your Conscience by putting it to give a reason from the Word. 3ly. Be exceedingly aware to thwart with your Light in the least thing, and abstain from every thing that seemeth to come in tops with it; For Conscience is a very tender thing, if we stand not in awe of Conscience, we may provoke God to give us up to do what we will, and to send us, Like lambs to feed in a large place; Therefore I say again, beware of thwarting in the least thing with your Light, and your Conscience. 4ly. As ye would hear what Conscience sayeth, before ye do any thing; so when ye have done it, ye should consider how ye carried in it, according to your Light, and whether ye have had a good Conscience in such a thing, both as to the matter, and the manner, and put your Conscience to speak to that, and hear what it sayeth concerning what is done. There would be in this much singlenesse; for if the eye be evil, it will make the who…e body full of darkness; Hence Paul putteth a good Conscience, and Sincerity together, 2 Cor. 1. 12. If we should speak never so many good words, and do never so many good …hings on the matter, if we be not singly minding Gods honour in them, they will not be acceptable: The want of Sincerity will be as the dead …ie, in many a mans pot of Ointment, of called for duties; that will make it cast forth ane evil and stinking smel, the savour of a good Conscience will sure be wanting where singleness is not, or where Conscience is made subordinate to our carnal Interests; Many may have a resolution to do such and Duties, who yet make these to keep level with carnal designs▪ and interests; It's impossible, when men come not as new born babes to drink in the sincere milk of the Word▪ that they can profit, let be grow thereby. 6ly. Be frequent and serious in making humble and believing applications to the Blood of Christ, to the Blood of sprinkling, that thereby your Consciences may be sprinkled and purged from dead works: for the great ground of your p…ace is not your seriousness and sincerity, but his satisfaction; many of our works and duties, alace! want life, and if they be not sprinkled with the virtue of his Blood, they will be but as so many dead weights on the Conscience; and indeed there can be no truly good Conscience, whatever else be, if this be neglected: Let then these that would be at a good Conscience make use of these▪ directions and helps, and they shall doubtless come the better speed: Now▪ we are sure that this is the Truth of God, to wit, That we shoold indeavour to have, and to keep a good Conscience in all things, and alwayes toward God and men▪ which a very Heathen, were he present with us would not contradict; and it is very useful for you; though it may be, some profane wretches will be ready to say, What needeth all this niceness? And as it is a Truth, and a most concerning Truth, so nothing will make your life more truly cheerful and comfortable; And if it be neglected, or slighted, all your Knowledge, all your Disputs about Religion, all your Tastings of the good Word of God, all your Prayers, or what else ye can name, will be to no purpose; And seing it is so very important, and concerning a Truth; we leave it on you before God, and put it home to your Conscience, to make it your exercise to have always a good Conscience void of offence toward God and toward men. We mind not to come back again on this Text, nor to touch on the rest of the Doctrines at first proposed from it, what we have said being principally, if not only, designed; and most, if not all the other Doctrines being one way or other reached in the Prosecution of these that we have at length spoken to: The Lord graciously blesse what ye have heard.