Sermons Volume 4, Sermon on Acts 2
A Second SERMON On ACTS xxiv.14, 15, 16.
—Believing all things which are written in the law and the prophets.
And have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.
And herein do I exercise my self to have alwayes a conscience void of offence towards God, and towards man.
VSE I. IS disproof of the Nullifidians, and Solifidians: Those that cry up good Life without Faith, and on the other side, that cry up empty Faith without Obedience and Holiness.
1. Nullifidians, who are very rife among us, who do as wisely, as those that would plant a Tree by the Top, and not by the Root; so they cry up a Morality without the Faith and Hope of the Gospel, and that Love to God, which is ingendred by it; and so out of a Fondness of Pagan strictness, and Philosophick institution, defie the Religion they were bred up in. There can be no true Love to God or Man without the Faith of the Gospel, the Apostle telleth us, Rom. 7.4. That we are married to him who was raised from the dead, that we may bring forth fruit to God. As the Children who are born before Marriage are Illegitimate; so all that Justice, and Temperance, and Charity, which is not cherished in us by the Love of God, and Faith in Christ, and the Hopes of the other World, is but Mock-Grace, and Bastard-Holiness, and is not acceptable to God.
I shall prove two things.
1. That Morality is not kindly, unless it be founded on the Gospel, and never so thoroughly promoted as by the Principles laid down there, Titus 2.11, 12. The grace of God that bringeth salvation hath appeared to all men; teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world. The more we believe all things contained in the Writings of the Prophets and Apostles, the more we are taught how to live Soberly, Righteously and Godly in the present World. There we have the true Principle of Obedience. viz. Love to God fed and bred in us by his Love to us in Christ; the true Incouragement and Motive of Obedience, the Hopes of the other World; the true Rule of Obedience, Gods Mind revealed in his Word, and perfecting the Light of Nature so far as it discovereth any thing of our Duty to God, Neighbour, and Self. Here is better Furniture than we can have elsewhere, a forcible Principle, and a Glorious Hope, and an exact Rule. Now they that would cry up right Reason in defiance of these, are not Christs Disciples, but would make him theirs; and teach him and his Apostles how to speak, and teach the way to true Happiness; and so are guilty of great unthankfulness for this Blessed Revelation which we have in the Gospel,
2. That true Morality and good Conscience cannot be had without the Faith of the Gospel: So that we are not only better provided, but indeed cannot performe such Obedience as is acceptable to God, without Faith in Christ. And therefore I shall shew you the defects that are in Mens Obedience till they believe in Christ.
1. There is a defect in their State, they are not reconciled to God till they be in Christ; and therefore he will not accept an Offering at their hands, who neglect his Grace, and will not sue out their atonement with him, in that penitent and broken-hearted way which he hath appointed in the New Covenant. Let them first sue out their pardon, in the Name of Christ, and then begin with a new Course of Obedience. God is first placandus, then placendus; First his Wrath is to be appeased, and then he will accept of our Duties and Actions; First our Persons are accepted, and then our Duties and Offerings; Gen. 4.4. The Lord had respect to Abel, and to his offering. Abel being a Believer, and under Grace, as the Apostle explaineth it, Heb. 11.4. By Faith Abel offered unto God a more acceptable sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts, and by it he being dead, yet speaketh. That is, he was justified, and accepted with God; this is such a principle of Reason, that Lilius Gyraldus saith, it was the Custom of the Heathens, Vt prius iratos Deos placarent, & postea invocarent propitios, First, To appease their Gods, and then to pray unto them. Man cometh as a Sinner to God, and therefore first he must deprecate his Wrath, and use all Means how God may be pacified and appeased.
2. There is a defect in the Actions themselves.
1. In the Root, there is not a clear Fountain, or Principle of Grace in their Hearts; and then, Who can bring a clean thing out of an unclean, Iob 14.4. A clear Stream out of a dirty Puddle. How can he performe a good Action, which is naturally corrupt? Without the Spirit of Christ all our good Actions have a blemish: The fruit of the spirit is in all goodness, and righteousness, and truth. Eph. 5.9. It is but wild Fruit, unless it be the Fruit of the Spirit, and floweth from the Grace of Regeneration, and that new State of Heart into which we are put by Jesus Christ, Iohn 15.5. I am the vine, ye are tht branches, he that abideth in me, and I in him, the same bringeth forth much fruit, for without me ye can do nothing. One that is in Christ will be fruitful to God but without him, foreign, seorsim a me, or apart from him, there is no bringing forth Fruit to God; it is not nihil magnum, some great thing, ye cannot work Miracles without me, but nihil, nothing, nothing saving and acceptable to God.
2. In a manner they do not obey God with that Purity, that Life and Affection that he hath required. Their Actions are superficial, shadows of good things; they draw nigh to him with their Lips when their Hearts are far from him, Matth. 15.8. This people draweth nigh to me with their mouth, and honoureth me with their lips, but their heart is far from me. Their Duties to Men are but shadows of good Actions, not flowing from a hearty Love, and a good Conscience, but from Interest, or Natural Temper.
3. There is a defect in the end, they do not regard Gods Glory, Col. 3.17. Whatsoever you do in word or deed, do all in the name of the Lord Iesus, giving thanks to God and the Father by him. 1 Cor. 10.31. Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God. The most commendable Actions of Carnal Men have either a Natural aim, as self-preservation: So in their Worship, Hosea 7.14. They have not cryed unto me with their heart, when they howled upon their beds. They howl upon their Bed for Corn and Wine; or Self-quiet and Ease; so in their Duties to Men, more for wrath, than conscience-sake, Rom. 12, 5. Or for Vain-Glory, To be seen of men, Matth. 6.1. Or a legal aim, when most Devout, to quiet Conscience, or to satisfie God for their Sins by their Duties, Micah 6.6, 7. Wherewith shall I come before the Lord, and bow my self before the high God? shall I come before him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousand of rams, or with ten thousands of rivers of oyl? shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? Usually the Sacrifice of the Wicked is brought with an evil mind, Prov. 21.27. To buy our Indulgence in some Sins by avoiding others; or by performing some Duties to pay for their neglect of others which are more weighty; Duties are performed as a Sin-Offering, not as a Thank-Offering; to pacifie God, not to glorifie him. There is no delight in God or Obedience: In short, all is as Flowers strowed upon a Dunghil.
2. The Solifidians, That cry up an empty Faith without Obedience and Holiness. These are to be dealt with as well as the other.
1. The end of all Religion is Practice. Christianity was not brought into the World, that we might talk of great things, but do great things for God. All the Misteries of our most Holy Faith are Misteries of Godliness, and if it be not so, the Word of God is come to us in Word only, and not in Power, and we are Christians of the Letter, not of the Spirit. The Law of Grace was never intended to try the Acuteness of Mens Wits, who could reason most profoundly of these Glorious Things, nor the firmness of their Memories, who could best carry in mind these Holy Truths, nor the readiness of their Invention, who could most plausibly discourse about them; but the willingness of their Obedience, who would most intirely practice them, Iohn 14.21. He that hath my commandments and keepeth them, he it is that loveth me. The practical Christian hath the truest sense of his Religion.
2. The end of our Redemption is Obedience. Christ hath Ends of his own as well as those, which more immediately concerne our benefit, Rev. 5.9. Thou wast slain, and hast redeemed us to God by thy blood. Sin had made us unserviceable to God, and the end of Christ's Death was to put us in joynt again, and to bring us into a course of Service and Obedience unto our Creator, Rom. 14.9. For to this end Christ both dyed, and rose and revived, that he might be Lord both of dead and living. He came to redeem us not only from Wrath, but from Sin; not only to abolish Guilt but to establish Holiness. Titus 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purifie unto himself a peculiar people, zealous of good works.
3. It is the end of his Renewing Grace. He hath altered the constitution of our Hearts, that we may live unto God: 2 Cor. 5.17. Therefore if any man be in Christ, he is a new creature; old things are passed away, behold all things are become new. We are renewed in Heart, that we might walk in all newness of Conversation.
4. It is the end of our Faith and Hope. Faith and Hopes are but Means subservient to Love, which is the Grace by which we are inclined to perform our Duty to God and Man. And therefore the strength of our Faith is to be judged by the readiness of our Obedience, Gal. 5.6. For in Christ Iesus neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love. That carryeth away the prize of Justification. It is the love of God stirred up in us by Faith, which maketh us watchful against Sin, and careful to please him in all things.
VSE II. To press us all, if we would be Compleat Christians, to take all the three parts. (1.) Let us be sound in the Faith. (2.) Let us keep up Hope. (3.) Let us be thorough and exact in Obedience.
1. Let us be sound in the Faith, believing all things that are contained in the Word of God, not contenting our selves with a light credulity, or common Tradition, but have a Faith of the Spirits working. Your Love to God dependeth upon the Principles laid down in the Gospel, which discover to you his Love in the Redeemer, and the provision made for your Souls, therefore you are to build up your selves in your most holy faith, that you may keep your selves in the love of God, Iude 20.21.
2. Let not Hope be left out as unnecessary Grace. This is not a cursory and slight, but a desirous expectation, so as not to be weakned by the Lusts of the Flesh; 1 Pet. 1.13. Wherefore gird up the loins of your minds, be ye sober, and hope to the end for the grace that is to be brought unto you at the revelation of Iesus Christ. When Christ cometh, all your Labours and Self-Denyal shall be recompensed. Rom. 8.24, 25. For we are saved by hope, but hope that is seen is not hope, for what a man seeth, why doth he yet hope for; but if we hope for that we see not, then do we with patience wait for it.
3. Be sound and thorough, and exact in Obedience. Many hold sound Doctrine, and have some lazy expectation of Eternal Life; but they are defective in the third branch, they are not careful to keep a good Conscience, and do their Duty in all things to God and Man. Here I shall press you to two things.
1. Let Conscience be your Guide.
2. Exercise your selves in this, that Conscience may be a good Guide to you.
First, Let Conscience be your Guide. I shall press you hereunto by two Considerations.
1. From the Nature of Conscience. It is not only a Monitor, but a Judge, as a Monitor it warns us of our Duty, as a Judge it censures our neglects of it. Science is one thing, Conscience is another; Science is a Mans knowledge of other things, Conscience is a Mans knowledge of himself, his State, and wayes to know what he is to do, and to know who he hath done, that is Conscience. It is the Judgment of a Man concerning himself and his Actions with respect to Reward and Punishment. God that is our Lord is also our proper Judge, but it pleaseth God to put a faculty into Man, this Spirit within him, that he should have something in his own Bosom to be a Rule and Judge, but yet a Subordinate Rule, and a Deputy-Judge, accountable to God, but a Judge it is. However it much conduceth to the Glory of God, and to the Safety of Man.
1. To the Glory of God.
1. As it is an Evidence of his Being, whose Law is the ground of Conscience, and before whom Conscience doth accuse, and whose Sentence it doth dread, and stand in fear of. Why doth Conscience scruple this or that, if there be not a God by whose Will Good and Evil are distinguished? To whom doth it accuse us, but to God? Why is Conscience sometimes afraid, sometimes comforted, if there were no God to mind things here below? We find Conscience appaleth the stoutest Sinners after the commitment of some Offence, though it be secret, and beyond the Cognizance and Vengeance of Man: Psalm 53.5. There were they in great fear, where no fear was, that is, no outward cause of fear, where none sought to hurt them; accusing themselves when none else could accuse them, as Iosephs Brethren, Gen. 42.21. We are verily guilty concerning our brothers blood; or where none had power to reach them, as Princes and Worldly Potentates feel the stings of Conscience as well as others. Foelix trembled who was the Judge at Pauls Words who was the Prisoner: Acts 24.25. And as he reasoned of righteousness, temperance, and judgment to come, Foelix trembled. What is the Reason of this, but that they know there is a Supream Judge and Avenger?
2. It is for the Glory of his Judicial Proceedings. Self-Accusers, and Self-Condemners have no reason to quarrel with God, and impeach his Justice. Man hath Principles and Sentiments graven upon his Heart, which justifie all Gods dealings with him, Luke 19.22. Out of thine own mouth will I judge thee, thou wicked servant! And Psalm 51.4. That thou mayest be justified when thon speakest, and be clear when thou judgest. Hereby he is left without excuse. Rom. 1.20. So that they are without excuse, foreign, Tit. 3.11. Knowing that he that is such is subverted, and sinneth, being condemned of himself, foreign. Hence the frequent Appeals to Conscience. Isa. 5.3, 4. Iudge I pray you betwixt me, and my vineyard. What could I have done more to my vineyard, that I have not done in it? I have produced these Scriptures to show, that by Conscience Man is better induced to give a Testimony to God concerning all his dealings with him.
2. To the safety and benefit of Man, that he may have an Oracle in his own bosom to direct him to his Duty, and to warn him of his danger, if he doth amiss. Conscience is spoken of in Scripture both wayes, as instructing us in our Duty, Psalm 16.7 My reins also instruct me in the night season, that is, Conscience shewed him his Duty, and how he was concerned in the Law of God, or the Rule which God had given to his Creatures. And as it sheweth us what to do, so it reflecteth upon what we have done: If evil it smiteth us for it, 2 Sam. 24.10. And Davids heart smote him after that he had numbred the people. If good, it cheareth us with it, 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. It smiteth as it exciteth fear of punishment; it cheareth as it stirreth up hope of Reward, and we do very much understand hereby how God standeth affected towards us. 1 Iohn 3.19, 20, 21, And hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us, God is greater than our heart, and knoweth all thing. Beloved! If our heart condemn us not, then have we confidence towards God.
2. Conscience is Gods Vicegerent and Deputy. You may know much of his Mind by the Voice and Report of Conscience; therefore next to the Judgment and Sentence of God, a Man should regard the Judgment and Sentence of Conscience, 1 Iohn 3.20, 21. If our heart condemn us, God is greater than our heart, and knoweth all things. Beloved! If our heart condemn us not, then have we confidence towards God. Observe what Conscience speaketh, doth it condemn thee, or acquit thee? And upon what terms doth it either? The voice of Conscience is often the voice of God, and Men would sooner come to know themselves, and might make a right Judgment upon their Estates, if they would look inward, and regard the voice of Conscience, doth it condemn or acquit? Indeed there lyeth an Appeal from Court to Court, and from Judge to Judge.
1. From Court to Court. In what Court doth Conscience condemne you? In the Law Court? You ought to own the desert of Sin, clearing God, if he should inflict it upon you, 1 Cor. 11.31. For if we would judge our selves, we should not be judged: But yet you may take Sanctuary at his Grace, and humbly claim the benefit of the New Covenant, Psalm 130.3, 4. If thou, Lord! shouldest mark iniquity, O Lord! who shall stand? But there is forgiveness with thee, that thou mayest be feared. If it condemn you in the Gospel Court for no sound Believer, the Case must not be lightly passed over, but examined, whether there be a sincere bent of Heart towards God? Heb. 13.18. We trust we have a good conscience, in all things willing to live honestly.
2. There is an appeal to an higher Judge. Doth Conscience write bitter things against thee? Yet if God justifieth, Rom. 8.33. Who shall lay any thing to the charge of Gods elect, it is God that justifieth. Gods Act is Authoritative and Powerful, Isa. 57.19. I create the fruit of the lips, Peace, Peace to him that is afar of, and to him that is near, saith the Lord, and I will heal him, Psalm 85.8. I will hear what God the …ord will speak, for he will speak peace unto his people, and to his saints. But sometimes he speaketh in the Sentence of his Word, when not in the Conscience; his Authority may comfort, when we feel not his Power, so for acquitting, Conscience is not the highest Judge; 1 Cor. 4.4. For if I know nothing by my self, yet am I not hereby justified; but he that judgeth me is the Lord. Prov. 16.2. All the wayes of a man are clean in his own eyes, but the Lord weigheth the spirits. He must consult his Word, and thereby clear our Case, so as to assure our Hearts before him.
3. Conscience is easily offended, but not easily appeased. As the Eye is easily offended with the least dust or mote, which soon gets in, but is not easily gotten out. But then to appease it costs a great deal of trouble. Therefore if we would as Paul, keep a Conscience void of Offence, there needeth much tenderness and watchfulness, for by the Commission of deliberate and wilful Sins you may raise a Tempest, that is not easily laid again, as David felt broken bones after his foul fall, Psalm 51.8. Make me to hear joy and gladness, that the bones which thou hast broken may rejoyce. Before the Action Conscience sheweth what is to be done; in the Action it guideth us in doing, after the Action it censureth it as well or ill done; And so either comforteth us with hopes of a Reward, or terrifieth us with fear of Punishment. As a Man acteth, so Conscience is a Party; as the Action is censured, so Conscience is a Judge; after the Action the force of Conscience is usually seen more than before the Fact, or in the Fact, because before and in the Action, the Judgment of Reason is not so clear and strong, the Affections raising Mists and Clouds to darken the Mind, and trouble it, and draw it on their side by their pleasing violence. By the Treachery of the Senses, and Revolt of the Passions the Mind is betrayed, but as the Violence of the Affections ceaseth, and is by little and little allayed, guilt flasheth in the face of Conscience, and Reason hath the greatest force to affect the Mind with grief or fear. The Act being over, and the Affection satisfied, the Soul giveth place to Reason, which was before contemned; and when it recovereth the Throne, it striketh through the Heart with a sharp Sentence and Reproof for obeying Appetite before it self, and brings in Terrour and Trouble, which causeth the Soul to sit uneasy, Matth. 27.4. I have sinned in that I have betrayed the innocent blood. Rom. 1.32. Knowing the judgment of God, that they which commit such things are worthy of death. Therefore do not go like an Ox to the Slaughter, nor a Fool to the Correction of the Stocks.
4. Conscience is the best Friend, and the worst Enemy. It is the best Friend, partly for its Comfort. Prov. 15.15. He that is of a merry heart hath a continual feast, 2 Cor. 1.12. For our rejoycing is this, the testimony of our conscience; no Bird sings so sweetly as the Bird in the Bosome. Partly for its nearness, it is alwaies with us, in Health and Sickness, in Life and in Death. Husbands and Wives who are most together, yet because they live a distinct Life, they are often apart; Death looseth the Bond and Knot, but this remaineth with us. So it is the worst Enemy. Partly for its universal nearness; it is sad for a Man to be at odds with himself, and fall out with his own Heart: It is a Domestical Tribunal, which alwaies remaineth with us, and therefore Iob could bear the Reproaches of others, but his own heart should not reproach him as long as he lived, Iob 27.6. Partly because of the grievousness of the Wound and Stroak, Prov. 18.14. A wounded spirit who can bear? It is no less than the fear of the Wrath of the Eternal God. A Man cannot run away from his Conscience no more than he can run away from himself, and therefore for a Man to please others, and offend his Conscience, what folly is that? Or to please a Lust to wound his Conscience. A Lust or vain Appetite is an unjustifiable thing, and will soon appear so, but the Fears of Conscience are justified by the highest Reason, the Law of God; the satisfaction of a Lust is a poor vanishing Pleasure, but the observing and keeping a good Conscience breedeth a solid Joy, which will stick by thee to the very last, and when thou comest to dye, will be a support to thee. Isa. 38.3. Remember now, O Lord! I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. When thou must leave Riches, Honours, and Pleasures, which are the Baits of thy Lust, this will stick by thee, 1 Iohn 2.17. The world passeth away, and the lust thereof; but he that doth the will of God abideth for ever. Therefore now thou shouldest mortifie thy Lust, and gratifie thy Conscience.
5. Thy Conscience is the beginning of Heaven and Hell. A good Conscience is the beginning of Heaven, and Peace and Joy in believing is a foretast of that fulness of Joy and Pleasure which we shall have when we come into Gods immediate presence. The glorified Spirits carry a good Conscience with them to Heaven, their works follow them, Rev. 14.13. And the damned carry their Stings and Convictions with them to Hell, Mark 9.44. Their worm dyeth not, and the fire is not quenched. Oh think of this! The Joys of the Spirit are an Antipast of Glory, called often an Earnest in Scripture; 2 Cor. 1.22. Who hath also sealed us, and given the earnest of the spirit in our hearts; And the Horrors of Conscience are the Suburbs of Hell. Oh therefore be sure to keep all quiet within, and whatever be your Temptations, do not offend Conscience, but unfeignedly discharge your Duties to God and Men!
6. If there be a crack and a flaw in your Conscience, all your trading with Heaven is at a stand, there cannot be any serious dealing with God, nor Holy boldness in Prayer, 1 Iohn 3.21. If our hearts condemn us not, then have we confidence towards God. When you have sinned away your Peace, a strangeness and distance groweth between God and you, Psalm 32.3. When I kept silence, my bones waxed old through my roaring all the day long. Gen. 3.8. And Adam and his wife hid themselves from the presence of the Lord God among the trees of the garden. Adam run to the bushes. Your hearts will grow shie of God, and you cannot so comfortably look him in the face, and so the sweetness of Holy Privacy and Communion with God will be lost. Time was when you could go boldly, and open your Hearts to God, but now you are afraid of him, and every Act of Commerce is a reviving of your Bondage, the remembrance of God is a trouble to you▪
7. If Conscience speaketh not, it writeth, for it is not only a Witness, but a Register, and Book of Record. Ier. 17.1. The sin of Iudah is written with a pen of iron, and with the point of a diamond. We know not what Conscience writeth, being occupied and taken up with Carnal Vanities, and carryed away with foolish and hurtful Lusts; but we shall know afterwards, when the Book of Conscience shall be opened, Rev. 20.12. And I saw the dead small and great stand before God, and the books were opened, and another book was opened, which is the book of life, and the dead were judged out of those things which were written in the books according to their works. These Books are the Book of Conscience, and the Book of Gods Remembrance. The Remembrance of our Actions shall be forced upon us. Conscience is Gods Register, and keepeth a Diary, and sets down every thing. This Book, though it be in the Sinners keeping, cannot be razed; what Conscience writeth, is written to Eternity, unless it be blotted out by Repentance, and a serious application of the Blood of Christ. Well then, consider a sleepy Conscience will not alwaies sleep, if we suffer it not to awaken here, it will awaken in Hell, where there is no Remedy; for the present it sleepeth in many, in regard of motion, check, or smiting, but not in regard of Notice and Observation. This secret spy is privy to more than it speaketh of, it is laid up as matter for the Worm that never dyeth to feed upon.
8. If the stings of an evil Conscience be not alwayes felt, yet they are soon awakened by serious Thoughts of Death and Judgment to come, and then forced upon us. There is a fire smothering in our bosoms, and it is soon blown up into a flame. Sometimes by the word, Acts 22.25. And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled. Belshazars edge was taken oft in the midst of his carowsing, Dan. 5.6. Then the kings countenance was changed, and his thoughts troubled him, so that the joints of his loyns were loosed, and his knees smote one against another. Sometimes by some great Troubles, Isa. 59.12. For our transgressions are multiplyed before thee, and our sins testifie against us: For our transgressions are with us, and as for our iniquities we know them. Therefore we roar like beasts, and mourn like doves, ver. 11. In a Tempest that which is at the bottom cometh a top. Or by Death, whatever silence there be in Conscience before, yet Death usually reviveth these fears, 1 Cor. 15.56. The sting of death is sin. Men are wise and more serious, as they are entring on the Confines of Eternity; near things affect us, the baits of the Flesh have then lost their allurement; the Devil that was before a Tempter, will then be a Tormentor; things overlooked before, are then seriously considered; then the stings of Sin work most sensibly,; and in a lively manner, and the deluded Sinner begins to see what he would not take notice of before.
9. If Conscience do not speak to you, you must speak to it, and call upon it to do its Office. Call your selves to an account for the Expence of your Time and Employment, Psalm 4.4. Commune with your own heart upon your bed, and be still. Psalm 77.6. I commune with mine own heart, and my spirit made diligent search. Take a time to parley with your selves, and consider how matters stand between you and God. When the Clock striketh not, it is a sign the Plummets are down, and we must wind them up again. Every day we must do something as Iob sacrificed for his Sons day by day. Iob 1.5. It may be that my sons have sinned, and cursed God in their hearts. And God himself reviewed every dayes work, and saw that it was good. Gen. 1.4, 10, 12, &c. So should we review every dayes work, and cast up the account at the foot of every page. Short reckonings prevent mistakes. Pythagoras taught his Scholars that they should never give way to sleep, till they had posed themselves with these Questions, Quid feci, &c. What have I done? What good have I omitted? Wherein have I transgressed? Conscience! What hast thou to say to me? And Seneca telleth of his Friend Sextius, that before he would betake himself to rest, he would ask his Soul, Quod hodie malum tuum sanasti? cui vitio obstitisti? qua parte meliores? What evil hast thou got rid off to day? What Sin hast thou resisted? Wherein art thou better than thou wert before? And he saith of himself, Quotidie apud me causam dico, to…um diem mecum scrutor, dicta & facta mea remetior, that he scanned all his Actions and Speeches in the day. Shall Heathens be more serious, and shall Christians, who are acquainted with Eternity, never take time to set Conscience awork? Oh let us be ashamed of our slightness and negligence!
10. We can never have a sound Conscience till we be sincere with God in a constant uniform course of Self-denying-Obedience. 1 Iohn 3.19. Hereby we know that we are of the truth, and shall assure our hearts before him; and this is described in the Text by keeping a conscience void of offence both towards God, and towards men. So 2 Kings 20.3. I beseech thee, O Lord! remember now, how I have walked before thee, in truth, and with a perfect heart, and have done that which is good in thy sight; And this not in an Act or two, but in a Mans whole Course, Psalm 106.3. Blessed are they that keep judgment, and he that doth righteousness at all times. Not by starts and good moods only, but constantly and at all times. And our Obedience must be self-denying as well as constant and uniforme, that Religion is worth nothing that costs nothing, 2 Sam. 24.24. I will not offer burnt offerings unto the Lord my God of that which doth cost me nothing. When we value Gods Interest above our own, and we can deny our selves upon the hopes of Glory, then is our sincerity most evidenced. But if we embrace only the safe, cheap, and easie part of Religion, and cannot deny our Ease, Profit, and Honour, we do not set up Christs Religion, but a Christianity of our own making. Matth. 16.24. Then said Iesus unto his disciples, if any one will come after me, let him deny himself, and take up his cross, and follow me.
11. If we would have Conscience to do its Office, there must be great heed and watchfulness, for it is corrupt as well as other Faculties, and from a Judge it may become an Advocate, excusing the partialities of our Obedience. To evidence this more fully, with respect to Conscience: Men may be considered three wayes, as acting without Conscience, or according to Conscience, or against Conscience.
1. A Man may act without all Conscience, so a Man may do either good or evil.
1. Good, as those that act rashly, inconsiderately, or customarily. As when Men pray, give Almes, go to Church; Conscience did not send them thither, but Custom, inducement of Friends, perswasions of Parents, or the like. These do that which is good, but they do it not well, Luke 8.18. Take heed how you hear. Conscience doth not put them upon it. To this first sort may be reckoned those that intended to do evil, but by accident do that which is good, as Iosephs Brethren, Gen. 50.20. But as for you, ye thought evil against me, but God meant it unto good. And those that performe the Duties of Christianity so far as the interest of the flesh will give them leave, for the flesh it self will command you to do well, and Sin it self forbid Sin, that it may not disgrace them in the World, and bring some hurt and inconvenience on them. Conscience doth not guide them herein, but Hypocrisie or Sin sets them a work.
2. Evil, as Lots incest with his Daughters, Gen. 19.33, 34. He perceived not when they lay down, or when they arose. Conscience was laid asleep, it did not stir, and chasten or rebuke him. So when the people of Ephesus came together, Acts 19.32. The most part knew not wherefore they were come together, they were in a hurry, tumult, and sudden passion. These consult not with Conscience in their Actions, and the evil they do is not against Conscience; yet evil it is, and doth not exempt from Punishment, for a Man is bound not to act rashly, but according to the dictate of Conscience.
2. A Man may act out of Conscience, or according to Conscience, and so he may act either good or evil.
1. Good, either lawful, because it is permitted; or necessary because it is commanded; in the one Conscience is sensible that he may, in the other that he ought to do so. This he doth not out of Terrour, but the sweet force of Love, and willing Obedience unto God; for Fear and Conscience are opposed, Rom. 13.5. Wherefore ye must be faithful, not only for wrath, but also for conscience sake; but he doth it in Obedience to God, Psalm 27.8. When thou saidst seek ye my face, my heart said unto thee, thy face Lord! will I seek. I acknowledge thy power over me.
2. Evil. So Paul out of Conscience persecuted Christ, for his erring Conscience told him, that the Precepts and Ceremonies of the Law of Moses were all of Eternal Obligation, and necessary to a Mans Justification towards God, and therefore that Christ abolishing the Ceremonies was an Enemy to Moses, Acts 26.9. I verily thought with my self, that I ought to do many things contrary to the name of Iesus of Nazareth, Error of Conscience dictated it to him. But did Paul do well or ill herein? As to the manner of the Action it was well, for he did it with a good Mind, and according to his Conscience, thus far Paul sinned not: But as to the matter of the Action he did wickedly, that he followed the dictates of a misguided Conscience, and did not subject his Conscience to that higher Revelation of God, which is in Scripture, but to the Tradition of the Elders. So many Persecutors do evil, and do not think they do evil, but do God good Service, Iohn 16.2. They shall put you out of the Synagogues, yea the time cometh, that whosoever killeth you will think that he doth God service; and this through Ignorance and blind Zeal. This Erring-Conscience is their bane, it may urge them to do evil, but it cannot oblige them to do evil; for they are bound to know better, and according to the means of their Conviction, so is the greatness of their Sin.
3. A Man may act against Conscience.
1. So he may do good. As a Papist communicating with the Reformed Churches in the Word, and Prayer, and Sacraments; he doth that which is good, but he doth it against his Conscience, because he thinks it is not lawful to have Communion with Hereticks. To this Head belongeth those things that we do with scruple of Conscience, fearing the things which we do are not right. So many times we do things which are lawful, yet fearing they are unlawful, we do them not without some scruple, and terror of Conscience; as for instance, a self-condemning Sinner coming to the Lords Supper, yet because he hath not a clear sense of the love of God, his Conscience troubleth him, and he is afraid he eateth and drinketh unworthily. The Apostle saith, Rom. 14.22, 23. Happy is he that condemneth not himself in that thing which he alloweth. And he that doubteth is damned if he eat, because he eateth not of faith, for whatsoever is not of faith is sin, that is, to the Party that doth it, though it be good in it self. Therefore we must endeavour, that whatever we do, we may be assured out of the Word of God that it is lawful, Rom. 14.5. Let every one be fully perswaded in his own mind.
2. So he may do evil. When a Man doth good against his Conscience it is evil; but when he doth evil against his Conscience, it is a double evil; because he doth not only transgress the Rule that should guide him, but affronts the Judge, which God hath set over him in his own bosom, and kicketh against the pricks, the urgings of his own Conscience, Iames 4.17. Therefore to him that knoweth to do good, and doth it not, to him it is sin. But especially it is a greater Sin, when not only by Light Natural, but by the checks and motions of the Spirit he understandeth the evil which he doth, or the necessary good which he omitteth, for this is to resist the Holy Ghost, Acts 7.51. Ye stiff-necked and uncircumcised in heart and ears, ye do alwayes resist the holy Ghost. Especially when he wilfully and blasphemously rejects that sufficient Evidence, that is given him of the wayes of God, and hath done despight unto the spirit of grace, Heb. 10.29. For that is the sin unto death, 1 Iohn 5.19. In short, we should be careful we sin not against Conscience, for it is our best Friend, or our worst Enemy. It is Gods Deputy, and to resist the Officer is to resist the Prince or Magistrate. Therefore do nothing without Conscience, do nothing against Conscience, but do all things with Conscience rightly informed by the Word of God.
Secondly, Exercise your selves in this, that Conscience may perform its Office, and be a good Guide unto you. There are two Offices of Conscience, to direct and to censure; to judge rightly de jure, what you ought to do, and to judge rightly de facto, what you have done, or what you are; that you may neither have a blind and erring, nor a sleepy Conscience.
1. That you may not have an erring Conscience, or a blind one, you must consult with your Rule, Rom. 12.2. That ye may prove what is that good and acceptable, and perfect will of God, Ephes. 5.17. Wherefore be not unwise, but understanding what the will of the Lord is; with a mind fully resolved to do his will, Iohn 7.17. If any man do his will, he shall know of the doctrine, whether it be of God, or whether I speak of my self. This Rule is the Word of God, Psalm 119.105. Thy word is a lamp unto my feet, and a light unto my path. Beg the light of the Spirit, verse 133. Order my steps in thy word, and let not any iniquity have dominion over me. And be not rebellious against this Light, for our Sins and Lusts blind the Mind, and a naughty Heart defileth the Conscience, so that it groweth loose and indulgent, and from a Judge it becometh an Advocate, excusing the partialities of our Obedience to God, and our injuries to Men. Therefore there must be a resolute endeavour to overcome every Sin you are convinced of, Heb. 13.18. Pray for us, for we trust we have a good conscience, in all things willing to live honestly.
2. That you may not have a dead, sleepy, stupid Conscience, you must often excite it. For your Actions bring them to the Rule, Haggai 1.5. Now therefore thus saith the Lord God, consider your wayes. Psalm 4.4. Commune with your own hearts upon your bed, and be still. For your state try it often, 1 Cor. 11.28. But let a man examine himself, and so let him eat of that bread, and drink of that cup. 2 Cor. 13.5. Examine your selves, whether you be in the faith, prove your own selves, know ye not your own selves, how that Iesus Christ is in you, except ye be reprobates. The Acts of Conscience are three, to be an Accuser, Witness, and Judge.
1. As an Accuser, hearken to its voice, what doth it say to you, good, or evil? Iob 27.6. My heart shall not reproach me, so long as I live. If it speak not to you, you must speak to it. God complaineth, Ier. 8.6. I hearkned and heard, but they spake not aright, no man repented him of his wickedness, saying, what have I done.
2. As a Witness, consider the Evidence it bringeth, that it may be matter of Joy or Sorrow to you, of Confession or Thanksgiving. If it reproach you, do not smother the check, Acts 24.25. And as he reasoned of righteousness, temperance, and judgment to come, Foelix trembled, and answered, go thy way for this time, when I have a more convenient season, I will call for thee. If it chear you, see upon what grounds, Rom. 9.1. I speak the truth in Christ, I lie not, my conscience also bearing me witness in the holy Ghost. It is no matter what others think, but what Conscience thinketh. Nothing is nearer to us than our selves; it is a domestical Tribunal, that we alwayes carry about with us.
3. As a Judge it passeth Sentence; if it be wrong, there is an appeal from Court to Court, Psalm 130.3, 4. If thou Lord shouldest mark iniquities, O Lord! who can stand? But there is forgiveness with thee, that thou mayest be feared. Conscience is a Judge, but it is an inferior Judge, there lyeth an Appeal to a higher, 1 Cor. 4.4. He that judgeth me is the Lord: Heb. 11.23. And to God the judge of all: But it should be done with great admiration of Grace. But if the Judgment be right, it is ratified; its Judgment we must yield to, 1 Cor. 11.32. But when we are judged, we are chastned of the Lord. Thus should we keep up the force of Conscience.