Sermon on 27 February 1690, Sermon
A SERMON Preached before the QUEEN, AT White-Hall, February the 27th 1690/1.
By JOHN TILLOTSON, D. D. Dean of St. PAƲL's, And Clerk of the Cloſet to His Majeſty.
Publiſhed by Her Maieſty's Special Command.
LONDON: Printed for Brabazon Aylmer, at the Three Pidgeons over-againſt the Royal Exchange; and William Rogers, at the Sun over-againſt St. Dunſtan's Church in Fleetſtreet. MDCXCI.
A SERMON Preached before the QUEEN.
ACTS xxiv. 16.
And herein do I exerciſe my ſelf, to have always a conſcience void of offence towards God, and towards men.
THeſe words are part of the Defenſe which St. Paul made for himſelf, before Faelix the Roman Governour.
In which he firſt of all vindicates himſelf from the charge of Sedition, ver. 12, They neither found me in the Temple, diſputing with any man; neither raiſing up the People, neither in the Synagogue, nor in the City; that is, they could not charge him with making any diſturbance either in Church or State.
After this, he makes a free and open profeſſion of his Religion, ver. 14. But this I confeſs, that after the way which they call Hereſie, ſo worſhip I the God of my Fathers, believing all things which are written in the Law and the Prophets: Here he declares the Scriptures to be the Rule of his Faith, in oppoſition to the Oral Tradition of the Phariſees.
More particularly he aſſerts the Doctrine of the Reſurrection, which was a principal Article both of the Jewiſh and the Chriſtian Religion; ver. 15, And I have hope alſo towards God, that there ſhall be a Reſurrection, both of the juſt and the unjuſt.
And having made this declaration of his Faith, he gives an account of his Life, in the words of the Text, ver. 16, And herein do I exerciſe my ſelf, to have always a conſcience void of offence, towards God, and towards men.
Herein, foreign, that is, in this work, do I employ myſelf; or as others render it, in the mean time, whilſt I am in this World; or as others, I think moſt probably, for this cauſe and reaſon, foreign, for foreign, for this reaſon, becauſe I believe a Reſurrection, therefore have I a conſcientious care of my life, and all the actions of it.
The Diſcourſe I intend to make upon theſe words, ſhall be comprized in theſe following Particulars.
I. Here is the extent of a good man's pious practiſe, to have a conſcience void of offence, towards God, and towards men.
II. Here is his conſtancy and perſeverance in this courſe; to have allways a conſcience void of offence.
III. Here is his earneſt care and endeavour to this purpoſe, I exerciſe my ſelf.
IV. Here is the Principle and immediate Guide of his actions, which St. Paul here tells us was his Conſcience.
V. I ſhall lay down ſome Rules and directions for the keeping of a good Conſcience.
VI. Here is the great motive and encouragement to this, which St. Paul tells us was the belief of a Reſurrection, and of a future State of Rewards and Puniſhments conſequent upon it; for this cauſe; becauſe I hope for a Reſurrection both of the juſt and unjuſt, I exerciſe my ſelf to have always a conſcience void of offence towards God and towards men. I ſhall ſpeak but briefly to the three firſt of theſe Particulars, that I may be larger in the reſt.
I. Here is the extent of a good man's pious practice. It hath regard to the whole compaſs of his Duty, as it reſpects God and Man. I exerciſe my ſelf, ſays St. Paul, to have a conſcience void of offence towards God and towards men. And this diſtribution of our Duty, under theſe two general heads, is very frequent in Scripture. The Decalogue refers our Duty to theſe two heads: And accordingly our Saviour comprehends the whole Duty of Man in thoſe two great Commandments, the love of God and of our Neighbour, Matth. 22.38. Ʋpon theſe two Commandments hang all the Law and the Prophets, that is, all the Moral Precepts, which are diſpers'd up and down in the Law and the Prophets, may be referr'd to theſe two general Heads.
II. Here is his conſtancy and perſeverance in this courſe. St. Paul ſays, that he exerciſed himſelf to have always a conſcience void of offence; foreign, continually, at all times, in the whole courſe of his life. We muſt not only make conſcience of our ways by fits and ſtarts, but in the general courſe and tenour of our lives and actions, without any baulks and intermiſſions.
There are ſome that will refrain from groſſer Sins, and be very ſtrict at ſome Seaſons; as during the Time of a Solemn Repentance, and for ſome days before they receive the Sacrament, and perhaps for a little while after it: And when theſe devout Seaſons are over, they let themſelves looſe again to their former lewd and vitious courſe: But Religion ſhould be a conſtant frame and temper of mind, diſcovering it ſelf in the habitual courſe of our lives and actions.
III. Here is likewiſe a very earnest care and endeavour to this purpoſe. Herein do I exerciſe my ſelf, ſays St. Paul. The word foreign, which is here render'd exerciſe, is a word of a very intenſe ſignification, and does denote that St. Paul applied himſelf to this buſineſs with all his care and might, and that he made it his earneſt ſtudy and endeavour: And ſo muſt we; we muſt take great care to underſtand our duty, and to be rightly informed concerning good and evil, that we may not miſtake the nature of things, and call good evil, and evil good: We muſt apply our minds in good earneſt to be thoroughly inſtructed in all the parts of our Duty, that ſo we may not be at a loſs what to do when we are call'd to the practiſe of it: And when we know our Duty, we muſt be true and honeſt to our ſelves, and very careful and conſcientious in the diſcharge and performance of it. I proceed in the
IVth place to conſider the Principle and immediate Guide of our actions, which St. Paul here tells us was his Conſcience; I exerciſe my ſelf to have always a Conſcience void of offence: By which he does not only mean a reſolution to follow the dictate and direction of his Conſcience, but likewiſe a due care to inform his Conſcience aright, that he might not in any thing tranſgreſs the Law of God, and his Duty.
Conſcience is the great Principle of moral actions, and our Guide in matter of Sin and Duty. It is not the Law and Rule of our actions, that the Law of God only is; but it is our immediate Guide and directour, telling us what is the Law of God and our Duty.
But becauſe Conſcience is a word of a very large and various ſignification, I ſhall endeavour very briefly to give you the true notion of it. Now in common ſpeech concerning Conſcience, every man is repreſented as having a kind of Court and Tribunal in his own breſt, where he tries himſelf and all his actions: And Conſcience, under one notion or other, ſuſtains all parts in this Tryal: The Court is call'd the Court of a man's Conſcience, and the Barr at which the Sinner ſtands impleaded, is call'd the Barr of Conſcience: Conſcience alſo is the Accuſer; and it is the Record and Regiſter of our Crimes, in which the memory of them is preſerv'd: And it is the Witneſs which gives teſtimony for, or againſt us; hence are thoſe expreſſions of the teſtimony of our Conſciences, and that a man's own Conſcience is to him inſtead of a thouſand Witneſſes: And it is likewiſe the Judge which declares the Law, and what we ought, or ought not to have done, in ſuch or ſuch a Caſe, and accordingly paſſeth Sentence upon us by acquitting or condemning us. Thus, according to common uſe of Speech, Conſcience ſuſtains all imaginable parts in this Spiritual Court: It is the Court, and the Bench, and the Barr; the Accuſer, and Witneſs, and Regiſter, and all.
But I ſhall onelyonly at preſent conſider Conſcience in the moſt common and famous notion of it, as it is the Principle or Faculty whereby we judge of moral Good and Evil, and do accordingly direct and govern our actions: So that in ſhort, Conſcience is nothing elſe but the Judgment of a man's own mind concerning the morality of his actions; that is, the Good, or Evil, or Indifferency of them; telling us what things are commanded by God, and conſequently are our Duty; what things are forbidden by Him, and conſequently are ſinful; what things are neither commanded nor forbidden, and conſequently are indifferent. I proceed in the
Vth place, to give ſome Rules and directions for the keeping of a Conſcience void of offence. And they ſhall be theſe following:
First, Never in any caſe to act contrary to the perſuaſion and conviction of our Conſcience. For that certainly is a great Sin, and that which properly offends the Conſcience and renders us guilty; guilt being nothing elſe but trouble ariſing in our minds from a conſciouſneſs of having done contrary to what we are verily perſwaded was our duty: And though perhaps this perſuaſion is not always well grounded, yet the guilt is the ſame ſo long as this perſuaſion continues; becauſe every man's Conſcience is a kind of God to him, and accuſeth or abſolves him according to the preſent perſuaſion of it. And therefore we ought to take great care not to offend againſt the light and conviction of our own mind.
Secondly, We ſhould be very careful to inform our Conſciences aright, that we may not miſtake concerning our duty; or if we do, that our errour and miſtake may not be groſly wilful and faulty.
And this Rule is the more neceſſary to be conſider'd and regarded by us, becauſe generally men are apt to think it a ſufficient excuſe for any thing, that they did it according to their Conſcience. But this will appear to be a dangerous miſtake, and of very pernicious conſequence to the Souls of men, if we conſider theſe two things.
1st, That men may be guilty of the moſt heinous Sins in following an erroneous Conſcience.
2ly, And theſe Sins may prove damnable without a particular repentance for them.
1st, That men may be guilty of the most heinous Sins in following an erroneous Conſcience. Men may neglect and abuſe themſelves ſo far, as to do ſome of the worſt and wickedeſt things in the world with a perſuaſion that they do well. Our Saviour tells his Diſciples that the time ſhould come when the Jews ſhould put them to death, Joh. 16.2.thinking they did God good ſervice: Nay the Jews murdered the Son of God himſelf through ignorance and a falſe perſwaſion of mind: Father forgive them, ſays our Bleſſed Lord, when he was breathing out his Soul upon the Croſs,Luk. 23.34. for they know not what they do. And St. Peter, after he had charged the Jews with killing the Prince of Life, Acts 3.17.he preſently adds, I wote that through ignorance ye did it, as did alſo your Rulers. And St. Paul, in mitigation of that great Crime, ſays, Had they known, they would not have crucified the Lord of life and glory: And concerning himſelf he tells us,Acts 26.9. That he verily thought with himſelf, that he ought to do many things againſt the Name of Jeſus of Nazareth: And yet notwithſtanding that he acted herein according to the perſuaſion of his Conſcience, he tells us that he had been a blaſphemer, and a perſecutour, and injurious, and a murderer, and in a word, the greatest of Sinners. So that Men may be guilty of the greateſt Sins in following an erroneous Conſcience. And
2ly, Theſe Sins may prove damnable, without a particular repentance for them. Where the ignorance and miſtake is not groſly wilful, there God will accept of a general repentance; but where it is groſly wilful, great Sins committed upon it are not pardon'd without a particular Repentance for them: And an errour which proceeds from want of ordinary human care and due government of a man's ſelf, is in a great degree wilful: As when it proceeds from an unreaſonable and obſtinate prejudice, from great pride and ſelf-conceit, and contempt of counſel and inſtruction; or from a viſible byaſs of ſelf-intereſt, or when it is accompanied with a furious paſſion and zeal, prompting men to cruel and horrible things, contrary to the light of nature and the common ſenſe of humanity: Anerrour proceeding from ſuch cauſes, and producing ſuch effects, is wilful in ſo high a degree, that whatever evil is done in vertue of it is almoſt equally faulty with a direct and wilful violation of the Law of God.
The ignorance and miſtake doth indeed make the perſon ſo miſtaken more capable of forgiveneſs, which is the ground of our Saviour's Prayer for his Murtherers, Father forgive them, for they know what they do: St. Paul likewiſe tells us, that he found mercy upon this account, Nevertheleſs, ſays he, I obtained mercy, 1 Tim. 1.13.becauſe I did it ignorantly, and in unbelief, that is, through a falſe perſuaſion of mind, not believing it to be a Sin: And yet he did not obtain this mercy, without a particular conviction of his fault and repentance for it. And St. Peter after he had convinced, the Jews of their great Sin in crucifying Christ, though they did it ignorantly, yet he exhorts them to a particular and deep repentance for it, as neceſſary to the pardon and forgiveneſs of it: And therefore after he had ſaid, I wote that through ignorance ye did it, as did alſo your Rulers, Act 3.19.he immediately adds, Repent ye therefore, and be converted, that your ſins may be blotted out.
So that it highly concerns men to conſider what opinions they embrace in order to practiſe, and not to ſuffer themſelves to be hurried away by an unreaſonable prejudice and a heady paſſion, without a due and calm examination of things, nor to be overborn by pride, or humour, or partiality, or intereſt, or by a furious and extravagant zeal: Becauſe proportionally to the voluntarineſs of our Errour will be the guilt of our practice purſuant to that Errour. Indeed where our Errour is involuntary, and morally invincible, God will conſider it, and make allowance for it; but where it is voluntary, and occaſioned by our own groſs fault and neglect, we are bound to conſider, and to rectifie our miſtake: For whatever we do contrary to the Law of God and our duty, in vertue of that falſe perſuaſion, we do it at our utmoſt peril, and muſt be anſwerable to God for it, notwithſtanding we did it according to the dictate of our Conſcience.
A Third Rule is this, That in all doubts of Conſcience we endeavour to be equal and impartial, and do not lay all the weight of our doubts on one ſide, when there is perhaps as much or greater reaſon of doubting on the other: And conſequently, that we be as tractable and eaſie to receive ſatisfaction of our doubts in one kind as in another, and be equally contented to have them over-ruled in caſes that are equal: I mean, where our paſſions and intereſts are not concern'd, as well as where they are. And if we do not do this, it is a ſign that we are partial in our pretences of Conſcience, and that we do not aim meerly at the peace and ſatisfaction of our own minds, but have ſome other intereſt and deſign.
For it is a very ſuſpicious thing, when mens doubts and ſcruples bear all on one ſide, eſpecially if it be on that ſide which is againſt charity, and peace, and obedience to Government, whether Eccleſiaſtical or Civil: In this caſe I think that a meer doubt, and much more a ſcruple, may, nay ought in reaſon to be over-ruled by the command of Authority, by the opinion and judgment of wiſe and good men, and in conſideration of the publique peace, and of the unity and edification of the Church.
Not that a man is in any caſe to go againſt the clear perſuaſion and conviction of his own mind, but when there is only a meer doubt concerning the lawfulneſs or unlawfulneſs of a thing, it ſeems to me in that caſe very reaſonable that a man ſhould ſuffer a mere doubt or ſcruple to be over-rul'd by any of thoſe weighty conſiderations which I mentioned before.
The Fourth Rule is, That all pretences of Conſcience are vehemently to be ſuſpecled, which are accompanied with turbulent paſſion and a furious zeal. It is an hundred to one but ſuch a man's Conſcience is in the wrong. It is an excellent ſaying of St. James, Jam. 1.20.The wrath of man worketh not the righteouſneſs of God, that is, the fierce paſſions of men are no proper inſtruments to promote Religion, and to accompliſh any thing that is good. And therefore if any man be tranſported with a wild zeal, and pretend conſcience for his fury, it is great odds but he is in an errour: None are ſo likely to judge amiſs, as they whoſe minds are clouded and blinded by their paſſions,
Nubila mens eſt,Boeth.
Haec ubi regnant.
And if men would carefully obſerve themſelves, they might almoſt certainly know when they act upon Reaſon and a true principle of Conſcience. A good Conſcience is eaſie to it ſelf, and pleaſed with its own doings; but when a man's paſſion and diſcontent are a weight upon his judgment, and do, as it were, bear down his Conſcience to a compliance, no wonder if this puts a man's mind into a very unnatural and uneaſie ſtate.
There can hardly be a broader ſign that a man is in the wrong, than to rage and be confident: Becauſe this plainly ſhews that the man's Conſcience is not ſetled upon clear reaſon, but that he hath brought over his Conſcience to his intereſt, or to his humour and diſcontent.
And though ſuch a man may be ſo far blinded by his paſſion as not to ſee what is right, yet methinks he ſhould feel himſelf to be in the wrong by his being ſo very hot and impatient.
Art thou ſure thou art in the right? thou art a happy man, and haſt reaſon to be pleaſed: What cauſe then, what need is there of being angry? Hath a man Reaſon on his ſide? What would he have more? Why then does he fly out into Paſſion? which as it gives no ſtrength to a bad Argument, ſo I could never yet ſee that it was any grace and advantage to a good one.
Of the great evil, and the perpetual miſtake of this furious kind of Zeal, the Jews are a lively and a lamentable Example, in their carriage towards our Bleſſed Saviour and his Apoſtles: And more particularly St. Paul, when he perſecuted the Chriſtians from a falſe and erroneous perſuaſion of his Conſcience. Hear how St Paul deſcribes himſelf and his own doings whilſt he was acted by an erroneous Conſcience:Acts 22.4. I perſecuted, ſays he, this way unto the death, binding and delivering into priſon both men and women: And in another Chapter, I verily thought with my ſelf, Acts 26.9.that I ought to do many things againſt the Name of Jeſus of Nazareth: Here was his erroneous Conſcience: Let us next ſee what were the unhappy concomitants and effects of it; ver. 10, 11: Which things, ſays he, I alſo did in Jeruſalem, and many of the Saints I ſhut up in priſon, and when they were put to death I gave my voice againſt them, and puniſh'd them oft in every Synagogue, and compell'd them to blaſpheme; and being exceedingly mad againſt them, I perſecuted them even to ſtrange Cities. When Conſcience tranſports men with ſuch a furious zeal and paſſion, it is hardly ever in the right; or if it ſhould happen to be ſo, they who are thus tranſported, by their ungracious way of maintaining the truth, and their ill management of a good cauſe, have found out a cunning way to be in the wrong, even when they are in the right.
Fifthly, all pretences of Conſcience are likewiſe to be ſuſpected, which are not accompanyed with modeſty and humility, and a teachable temper and diſpoſition, willing to learn and to be better inform'd. A proud and conceited temper of mind is very likely to run into miſtakes; becauſe pride and fullneſs of a mans ſelf does keep out knowledge, and obſtructs all the paſſages by which wiſdom and inſtruction ſhould enter into men: Beſides that it provokes God to abandon men to their own follies and miſtakes; for God reſiſteth the proud, but the meek will he guide in judgment, and will give more grace and wiſdom to the humble. When men are once come to this, to think themſelves wiſer than their Teachers, and to deſpiſe and caſt off their Guides, no wonder if then they go aſtray.
Laſtly, Let us be ſure to mind that which is our plain and unqueſtionable duty; the great things of Religion, wherein the life and ſubſtance of it doth conſiſt; and the things likewiſe which make for peace, and whereby we may edify one another: And let us not ſuffer our diſputes about leſſer matters to prejudice and hinder our main duty: But let it be our great care not to fail in thoſe greater things which are comprehended under the two great Commandments of the Law, the Love of God and of our Neighbour: Let us be ſtrict and conſtant in our piety and devotion towards God; chaſt and temperate in reference to our ſelves; juſt and honeſt, kind and charitable, humble and meek, patient and peaceable towards all men; ſubmiſſive and obedient to our Superiours, Natural, Civil, and Spiritual. A due regard to theſe great Vertues of the Chriſtian life is the way to keep a Conſcience void of offence towards God, and towards men: And ſurely the beſt means to have our doubts cleared about matters of leſſer moment in Religion, is heartily to ſet about the practice of the great and unqueſtionable Duties of it: So our B. Saviour hath aſſur'd us,Job. 7.17. that if any man will do the will of God, he ſhall know of his Doctrine whether it be of God. I come now in the
VIth and Laſt place, to conſider the great Motive and encouragement to this conſcientious care of our Lives and actions; which St. Paul here tells us was his belief of a Reſurrection, and of the Rewards and Puniſhments conſequent upon it; I have hope, ſays he, towards God, that there ſhall be a Reſurrection both of the juſt and unjuſt: For this cauſe therefore I exerciſe my ſelf to have always a conſcience void of offence toward God and toward men.
If we believe the Reſurrection of the dead, and a future Judgment, we ought to be very carefull to diſcharge a good Conſcience now, in order to the rendring of a good Account hereafter; that we may be ſincere and without offence, with reſpect to the day of Christ, as the Apoſtle expreſſeth it. For when that great Day of Recompences ſhall come, we ſhall moſt aſſuredly find that nothing will then raiſe our hearts, and make us to lift up our heads with joy, like the witneſs of a good conſcience: And therefore we ſhould make that our conſtant care and companion now, which will then be our great comfort and rejoycing, a good Conſcience and the teſtimony of it, that in all ſimplicity and godly ſincerity we have had our converſation in the world.
And on the contrary, when we come to appear before the Great Judge of the World, nothing will fill our minds with ſo much terrour, and our faces with ſo much confuſion, as the clamorous accuſations of a guilty Conſcience; which will be more than a thouſand witneſſes againſt us, and will anticipate our condemnation, and paſs almoſt as ſevere a Sentence upon us as the Judge himſelf can.
This is that which will make the ſinner to droop, and to hang down his head for ever: And one of the principal ingredients of his miſery and torment will be the perpetual regret and remorſe of his own mind for his wilfull wickedneſs and folly; which will kindle a fire within him as hot as that without him, and as hard to be quench'd.
This conſideration ought to have a mighty operation upon us to make us very carefull to have Conſciences void of offence now, that they may be free from torment and anguiſh hereafter: That when we ſhall come into the other World, we may not be eternally diſpleas'd with our ſelves, and enrag'd at our own doings; but may carry with us thither Conſciences clear of all guilt, either by Innocency, or by Repentance.
The firm belief of a future ſtate of eternal Happineſs or Miſery in another World is the great weight or ſpring that ſets a going thoſe two powerfull Principles of human activity, the Hopes and the Fears of men; and is in its nature ſo fitted to raiſe theſe Paſſions to that degree, that did not experience ſhew us the contrary, one would think it morally impoſſible for human Nature to reſiſt the mighty force of it.
All men are ſenſible, more or leſs, at one time or other of the true force of theſe Arguments; but the miſchief is, that in ſome perſons they work quite the wrong way, and inſtead of leading men to Repentance, they drive them to Infidelity: They cannot deny the force of theſe Arguments, if they were true; but that they may avoid the force of them, they will not believe them to be true: And ſo far they are in the right, that granting theſe things to be true, they cannot but acknowledge that they ought to live otherwiſe than they do: But here is their fatal miſcarriage, that being reſolv'd upon an evil courſe, ſince they cannot reconcile their practice with ſuch Principles as theſe, they will fit their Principles to their practice; and ſo they will believe nothing at all of the Rewards and Puniſhments of another World, leſt this ſhould diſturb them in their courſe: Vain men! as if Heaven and Hell muſt needs vaniſh and diſappear, becauſe ſome witty but wicked men have no mind to believe them.
Theſe men are Infidels in their own defence, and merely for the quiet of their own minds; that their Conſciences may not perpetually rate them, and fly in their faces. For a right belief and an evil Conſcience are but unſuitable companions; they are quarrelſome neighbours, and muſt needs live very uneaſily by one another. He that believes the Principles of Religion, and yet is conſcious to himſelf that he hath liv'd contrary to them, and ſtill continues to do ſo, how can he poſſibly have any peace and quiet-in his mind? unleſs like Jonah he can ſleep in a ſtorm, and his conſcience be, as it were, ſeared with a hot iron: For if his Conſcience be awake, and in any degree ſenſible, the evident danger of eternal ruine, continually hanging over him, muſt in reaſon either drive him to repentance or to deſpair: If ſo forcible and violent an Argument can make no impreſſion upon us, we are ſtupid and bewitch'd, we are loſt and undone, we are wretched and miſerable for ever.
But beſides the future Reward of a holy and conſcientious courſe, which is unſpeakable and full of glory; it hath alſo this preſent fruit, this earneſt, as I may ſay, and ready money in hand, the peace and ſatisfaction of our own minds, which is much more valuable than thouſands of gold and ſilver; the unſpeakable comfort whereof every man will then find, when he hath moſt need of it: For it will be matter of great joy to him, not only under the ſoreſt afflictions and calamities of Life, but even at the hour of Death; when the miſeries of life oppreſs him, and the ſorrows of death compaſs him about, and the pangs of it are ready to take hold of him.
There is certainly no ſuch comfort under the evils and afflictions of this life, as a faithful witneſs in our own breaſts of our own innocency and integrity: When we are afflicted by God, or perſecuted and revil'd by men, it cannot but be a mighty conſolation to us to be conſcious to our ſelves of our own ſincerity. For though no man can acquit and juſtifie himſelf before God as to the perfect innocency of his life, in which ſenſe St. Paul ſays,1 Cor. 4.4. that though he knew nothing by himſelf, yet was he not thereby juſtified; I ſay, though no man can plead perfect innocency, yet as to the general courſe and tenour of an unblameable life, a good man may appeal to God, and even when he afflicts him, may look upon Him as a tender and compaſſionate Father, and not as an angry and revengeful Judge.
With this, holy and patient Job, under all thoſe terrible diſaſters and calamities which befell him, was able in ſome meaſure to comfort himſelf: After he had loſt all, and he had a great deal to loſe; when he was forſaken of all other comfort, even the charitable opinion of his beſt Friends concerning his ſincerity. In theſe ſad and diſconſolate circumſtances, what was it that bore up his ſpirit? nothing but the conſcience of his own integrity. See with what reſolution and conſtancy of mind he aſſerts and maintains it:Job 25.5, 6. I will not, ſayes he, remove mine integrity from me: my righteouſneſs will I hold faſt, and will not let it go: mine heart ſhall not reproach me, ſo long … as I live: You ſee, that when every thing elſe mas gone, his integrity ſtuck by him, and ſupported him to the laſt.
And as to perſecutions and ſufferings from men, our own innocency, and the goodneſs of our Cauſe, will be our beſt comfort under them: When we are not guilty to our ſelves that we have deſerv'd them from men, and are inwardly aſſur'd that whatever we patiently ſuffer for God and a good conſcience, will all turn to our account another Day, and work for us a far more exceeding and eternal weight of Glory.
This was that which ſupported the firſt Chriſtians, that noble Army of Martyrs, under all thoſe bitter and cruel perſecutions, which had otherwiſe been beyond all human patience to have endur'd: This comforted them in all their tribulations; Our rejoycing, ſays St. Paul, is this, the teſtimony of our conſciences, that in ſimplicity and godly ſincerity, we have had our converſation in the world.
So likewiſe under that inferiour but equally malicious ſort of perſecution, of which this Age is ſo very profuſe and prodigal, I mean the cauſeleſs calumnies and reproaches of men: If under theſe we can but approve our Conſciences to God, the uncharitable Cenſures of men are not ſo much to be regarded by us: ſome impreſſion they will make upon a tender mind, but we muſt not, if we can help it, let them ſink too deep into our ſpirits:1 Joh. 3.21. If our hearts condemn us not, we may have confidence towards God; and then ſurely much more towards men: If God and our own Conſciences do but acquit us, methinks it ſhould be no ſuch difficult matter to bear the ſlanders and hard cenſures of men.
But above all other times, the comfort of a good Conſcience is moſt ſenſible, and moſt conſiderable, at the hour of Death: For as nothing dejects a mans ſpirit more, and ſends him down with ſo much ſorrow to the grave, as the guilt of an evil Conſcience; what terrour and anguiſh, what rage and deſpair do ſeize upon a Sinner at that time, when he reflects upon what he hath done, and conſiders what he is like to ſuffer? So on the other hand, there is nothing that revives and raiſes the fainting ſpirits of a dying man, like the Conſcience of a holy and uſeful life, which hath brought glory to God,Prov. 14.32. and good to men. The wicked, ſays Solomon, is driven away in his wickedneſs, that is, he is carried out of the World, as it were, in a ſtorm and tempeſt: But the righteous hath hope in his death; he uſually dies calmly and comfortably: Mark the perfect man, Pſal. 37.37.ſays David, and behold the upright; for the end of that man is peace.
If a man be conſcious to himſelf that he hath ſincerely endeavour'd to keep the commandments of God, and to do the things which pleaſe Him; if he hath lived inoffenſively and, as St. Paul Acts 23.1.ſays of himſelf, in all good conſcience before God, and men; what an unſpeakable conſolation muſt it be to him, in that dark and gloomy time, and when he is walking through the valley of the ſhadow of death, then to fear no evil? and to be able with our Bleſſed Saviour to ſay, though in a much inferiour meaſure and degree,John 17.4. Father, I have glorified thee on the earth, I have finiſhed the work which thou haſt given me to do: And to be able to look Death in the face with the like courage and conſtancy of mind as St. Paul did when he ſaw it approaching towards wards him: I am now, ſays he,2 Tim. 4.6, 7, 8 ready to be of fer'd, and the time of my departure is at hand; I have fought a good fight, I have finiſh'd my race, I have kept the faith; henceforth there is laid up for me a Crown of righteouſneſs, which the Lord the righteous Judge ſhall give me at that day. A comfortable Death, that is free from the ſtings and upbraidings, the terrors and tortures, the confuſion and amazement of a guilty Conſcience, is a happineſs ſo deſireable, as to be well worth the beſt care and endeavour of a mans whole life.
Let us then have a conſcientious regard to the whole compaſs of our Duty, and, with St. Paul, Let us exerciſe to have alwayes a Conſcience void of offence towards God, and towards men: And let us never do any thing whereby we ſhall offer violence to the light of our minds. God hath given us this Principle to be our conſtant guide, and companion; and whoever, after due care to informe himſelf aright, does ſincerely follow the dictate and direction of this Guide, ſhall never fatally miſcarry: But whoever goes againſt the clear dictate and conviction of his Conſcience, in ſo doing he undermines the foundation of his own comfort and peace, and ſins againſt God and his own Soul.
And to the end we may keep our Conſciences clear of guilt, we ſhould frequently examine our ſelves, and look back upon the actions of our lives, and call our ſelves to a ſtrict account for them; that wherein-ſoever we have fail'd of innocency, we may make it up by repentance; and may get our Conſciences clear'd of guilt by pardon and forgiveneſs: And if we do not do this, we cannot with confidence rely upon the teſtimony of our Conſciences; becauſe many great Sins may ſlip out of our memories without a particular repentance for them, which yet do require and ſtand in need of a particular repentance.
Eſpecially, we ſhould ſearch our Conſciences more narrowly at theſe more ſolemn Times of repentance, and when we are preparing our ſelves to receive the Holy Sacrament: And if at theſe Times our hearts do accuſe and condemn us for any thing, we ſhould not only heartily lament and bewail it before God, but ſincerely reſolve by Gods grace to reform in that particular, and from that time to break off that Sin which we have then repented of, and have ask'd forgiveneſs of God for▪ For if after we have repented of it, we return to it again, we wound our Conſcience afreſh, and involve them in a new guilt.
In the laſt place, We ſhould reverence our Conſciences, and ſtand in awe of them, and have a great regard to their teſtimony and verdict: For Conſcience is a domeſtick Judge, and a kind of familiar God: And therefore, next to the Supreme Majeſty of Heaven and Earth, every man ſhould be afraid to offend his own Reaſon and Conſcience, which whenever we knowingly do amiſs, will beat us with many ſtripes, and handle us more ſeverely than the greateſt Enemy we have in the World: So that next to the dreadful ſentence of the great Day, every man hath reaſon to dread the ſentence of his own Conſcience, God indeed is greater than our hearts, and knows all things; but under Him we have the greateſt reaſon to fear the judgment of our own Conſciences: For nothing but that can give us Comfort, and nothing can create ſo much trouble and diſquiet to us.
And though the judgment of our Conſciences be not alwayes the judgment of God, yet we have great reaſon to have great regard to it; and that upon ſeveral accounts, which I ſhall but briefly mention, and ſo conclude.
Firſt, Becauſe the judgment of out Conſcience is free from any compulſion. No body can force it from us, whether we will or no; and make us to paſs ſentence againſt our ſelves, whether we ſee reaſon for it or not.
Secondly, The ſentence of our own Conſciences is very likely to be impartial, at leſt not too hard on the ſevere ſide; becauſe men naturally love themſelves, and are too apt to be favourable in their own caſe: All the World cannot bribe a man againſt himſelf: There is no man whoſe mind is not either diſtemper'd by melancholy, or deluded by falſe Principles, that is apt to be credulous againſt himſelf, and his own intereſt and peace.
Thirdly, The judgment which our Conſcience paſſeth upon our own actions, is upon the moſt intimate and certain knowledge of them, and of their true motives and ends. We may eaſily be deceiv'd in our judgment of the actions of other men, and may think them to be much better or worſe than in truth they are: Becauſe we cannot certainly tell with what mind they were done, and what circumſtances there may be to excuſe or aggravate them; how ſtrong the temptation was, or how weak the judgment of him that was ſeduc'd by it into errour and folly.
But we are conſcious to all the ſecret ſprings, and motives, and circumſtances of our own actions: We can deſcend into our own hearts, and dive to the bottom of them, and ſearch into the moſt retired corners of our intentions and ends; which none, beſides our ſelves, but only God can do; for excepting Him only, none knows the things of a man but the Spirit of a man which is in him.
Fourthly, The Sentence of our Conſcience is peremptory and inexorable, and there is no way to avoid it. Thou mayeſt poſſibly flie from the wrath of other men to the uttermoſt parts of the Earth, but thou canſt not ſtir one ſtep from thy ſelf: In vain ſhalt thou call upon the mountains and rocks to fall on thee and hide thee from the ſight of thine own Conſcience.
Wretched and miſerable man! when thou haſt offended and wounded thy Conſcience: For whether canſt thou go, to eſcape the eye of this Witneſs, the terrour of this Judge, the torment of this Executioner? A man may as ſoon get rid of himſelf, and quit his own being, as fly from the ſharp accuſations and ſtinging guilt of his own Conſcience; which will perpetually haunt him, till it be done away by repentance and forgiveneſs.
We account it a fearful thing to be haunted by evil ſpirits, and yet the ſpirit of a man which is in him, throughly affrighted with its own guilt, may be a more ghaſtly and amazing Spectacle than all the Devils in Hell: There is no ſuch frightful Apparition in the World, as a mans own guilty and terrified Conſcience ſtaring him in the face: A ſpirit that is thus wounded, who can bear?
To conclude; Let theſe confederations prevail with us alwayes to live, not with regard to the opinion of others, which may be grounded upon miſtake, or may not indeed be their opinion, but their flattery; but with regard to the judgment of our own Conſcience, which though it may ſometimes be miſtaken, can never be brib'd and corrupted: We may be hypocrites to others and baſe flatterers, but our Conſciences whenever they are throughly awaken'd are alwayes ſincere, and deal truly with us, and ſpeak to us as they think.
Therefore whatever we ſay or do, let it be ſincere: For though hypocriſie may for a while preſerve our eſteem and reputation with others, yet it can ſignifie nothing to the peace of our own minds: And then what will it avail us to conceal any thing from other men, when we can hide nothing that we ſay or do from our own Conſciences?
The ſumme of all is this: If we would keep a Conſcience void of offence, let us alwayes be calme and conſiderate, and have the patience to examine things throughly and impartially: Let us be humble and willing to learn, and never too proud and ſtiff to be better inform'd: Let us do what we can to free our ſelves from prejudice and paſſion, from ſelf-conceit and ſelf-intereſt, which are often too ſtrong a byaſs upon the judgments of the beſt men, as we may ſee every day in very ſad and melancholy inſtances: And having taken all due care to inform our Conſciences aright, let us follow the judgment of our minds in what we do; and then we have done what we can to pleaſe God.
And if we would alwayes take this care to keep a good Conſcience, we ſhould alwayes be eaſie, and good company to our ſelves: But if we offend our Conſciences, by doing contrary to the clear dictate and conviction of them, we make the unhappyeſt breach in the World; we ſtir up a quarrel in our own breaſts, and arm our own minds againſt our ſelves; we create an enemy to our ſelves in our own boſoms, and fall but with the beſt and moſt inſeparable Companion of our lives.
And on the contrary, a good Conſcience will be a continual Feaſt, and will give us that comfort and courage in an evil day which nothing elſe can: And then whatever happen to us, we may commit our ſouls to God in well-doing, as into the hands of a faithful Creatour, To whom with our Bleſſed Saviour and Redeemer, and the Holy Ghoſt the Comforter, be all honour and glory, now and ever, Amen.
FINIS▪
End of the text · John Tillotson, Sermon on 27 February 1690 (1691)